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It is the noteworthy in this connection that there are several occasions in the AP which indicate the influence of Brahmanic tradition on Jinasena. While describing the birth-consecration (jātakarma-utsava) of Rşabha in the AP the author designates him as creator of the universe (jagatām srastā), Vāmadeva (name of Siva), of tawny colour (pisanga), having eight forms (astamurti; five elements, mind, egotism and matter) and the last of ten incarnations (daśavataracarama). Needless to point out that these designations are applicable to God Siva in the Brahmanic tradition. Besides, the consecrations (samskāra) beginning from the conception until death of an individual are in agreement with the corresponding Brahmanical rites. We also have a reference to fire worship here customary with the Vedic Brāhmaṇas (see chapter 38-40).).
It is significant to note that the Jambu though provides a detailed description of Usabha's birth-consecration, makes no reference with regard to his childhood, youth, education, marriage, coronation and so on?. Immediately after the heavenly gods return to their respective places after celebrating the birth-consecration, we have brief instructions imparted by Usabha while leading household life. The instructions are extremely brief and simply make a mention of 74 arts of men, 64 of women, 100 arts and handicrafts (sippa) and 3 karmas (any kind of work without wages, such as grass-cutting etc. That is all. Then straight away we come to renunciation (pavvajjā) when the Tirthankara giving up worldly pleasures such as gold, silver, treasury, army, wives of the female: apartment and so on, and enters the monastic order. An excellent palanquin is brought in which he was made to sit. He was applauded by people wishing him victory and good luck in surmounting the difficult path accepted by him. Thus passing through the streets of Vinită, surrounded by train of gods and men he reached the park known as Siddhārthavana. There he himself took off all his ornaments from his body and pulled his hair with four handfuls (cauhim mutthihim". Then after fasting for two days and a half, he put on divine robe (devadūsa) and became a mendicant. He put on the robe for more than a year and then went about naked (samvacchara-sähiyam civaradhāri hotthā, tena param acelaye). Then neglecting his body, never caring for food and drink, he roamed about from place to place, engrossed in meditation for a number of years. In course of time he arrived at the Sagadamuha park, situated outside the town Purimatăla and after fasting for three days and a half, attained the highest knowledge, kevqla (omniscience) under the excellent nyagrodha tree. Now he was known as omniscient (kevali), knowing all (savvannu) and seeing all (savvadarisi). 1. 14.26,37,44,47,51 2. VH provides a very sketchy account of his marriage (162,8), progeny (162,9-11) and coronation (162, 12-163,15); also see Ava Cū, 152-53,153 and 153-54 for the same. 3. See also VH 163,7-11) and Ava Cu (156). The VH has the following five sippas: potter (kumbhakāra), blacksmith (lohakara), weaver (kuvinda), carpenter (vardhaki) and barber (snõpita). The Ava Cu. has provided somewhat different names. There are other dissimilarities in the biographical account of Usabha in both these texts. 4. Compare the account in VH (163, 16-23) and Ava Cū (157). The Näyā (Mallināyam, p.118, Vaidya ed., p.118 mentions pañcamutthiloyam. It is said that at Indra's request, Usabha abstained from the fifth mutthi (TŠP, 1,3, 69-71, Schubring, The Doctrine. 250n. 5. The same steriotyped expression is used in the case of Malli (p.47), Aritthanemi (49), Pasa (52), Mahavira (70), Prince Megha (II, 80-84) and others. Here the dialogues between the person who was to join the ascetic order and the parents or guardians, (see almost the common dialogues between Gajasukumāla and Devaki, II, 28; Thāvaccaputta and Krsna Vasudeva, II, 36; Meghakumāra and Dharini, II, 80-8; Räjimati and her mother, Uttaradhyayana, 20, p 279a, Com by Nemicandra), the palanquin carrying the aspirant to the teacher, pulling out hair (pañcamuti hiloya) are brought into prominence. 6. It is stated in the Ava Cu, 181 that after Usabha's attainement of omniscience, his hair, moustaches, short hair on the body and nails were removed but his twisted locks of hair were allowed to remain.
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