Aspects of Brahmanical Influence On Jaina Mythology

Author(s): Shaktidhar Jha
Publisher: Bharat Bharti Bhandar

Page 97

The Manus and their periods
79
time the people were, again, overcome by selfish motive and with an intention of making them their exclusive possessions, they (naturally the mighty among them) began to seize rivers fields, trees, plants, shrubs and herbs Thereupon, the earth avenged the selfish and forcible appropriation of her resources by swallowing them up 8 (49 61-63) Thereupon the bewildered and hungry people approach Brahmā for their means of subsistence Then he milked the earth from which different kinds of seeds originated These seeds sprouted and fructuated spontaneously into seventeen types of wild and domestic plants and shrubs60(49 84-72) But after a certain period the plants ceased to grow anymore Then the creator introduced artificial method of cultivation Therefrom the crops are grown after tillage Thus baving managed the means of livelihood, the creator formulated code of conduct for each individual in accordance with the norm as well as the mental propensities of each individual. He also proclaimed duties of different Varnas and Aśramas (49 73-76) "
In view of the analysis already given in connection with the Jaina account, we do not deem it worthwhile to offer an explanation of the above Brahmanıcal accounts For, both the traditions are strikingly similar in their description of the different stages of universal development Nevertheless, a few words must be said with regard to the Brahmanical account of the later stages of world-development The account, like the Jaina onc, says that due to the change of time the spontaneously growing and fructuating plants stopped sprouting which were revived by the Creator (the name of the agent is immaterial) through the introduction of the art of cultivatiou (FHFT EFFTfrien) And with this came into beirg other professions such as cattle-breeding, trade and handicrafts etc Now to keep persons within their own fold and to check clash of interests and overstepping, the people were divided into four Varnas on
59 Vâyo P VIII 1366 137, 143-45 60 Ibid VIII 146-158 01 Ibid, VIII 159 180 The Vayu Putāna gives clearer and more elabo
rate account of the creation of the four Parnas and Asramas,