Jain Agam Sahitya

Author(s): K R Chandra
Publisher: Prakrit Text Society Ahmedabad

Page 83

Dr. D. G. Vedia
59
It does not appear in the sense of spirit or genius. During the period of Grhyasūtra Yakşas are invoked together with a numerous and virisi dsitis; cl.233ed a Bhūtas i.e. being;. 24 siva is knowa as Blūtajv11. Yakşı; are often called Bhūtas.25
The word Yakṣa occurs in the Sanskrit, Pali, Prakrit and Simhalese languages, Sanskrit : Yakşa, () Yakşini; Pali: Yakkha, (f) Yakkhiņi; Prakrit : Jakkha, (f) Jakkhiņi; Simhalese : Yaka, (f) Yaki.
The word “Yakşa' is perhaps indigenous and of non-Aryan otigin. Rāmāyaṇa proposes an explanation which looks like mere folk etymology : Brahmā created beings to guard the waters and some of these soon cried 'Rakşamah'- 'Let us guard' and others said Yakşāmaḥ 'let ue gobble'. Thus the former became Rākşasas and the later Yakşas. The idea seems to be derived from the big belly which is the most constant feature of the Yakşa iconography.
There is some confusion of Yakşas and Rakşasas, who according to one tradition have a common origin, Both have good and evil qualities, benevolent and malevolent as the case may be. Very often the same description can be appliad to the both. Even though. these two classes are quite different. Yakşas are associated with Kubera, while the others are associated with Rāvana. Yakşas are kind, while the others are blood-thirsiy.
In the Satapatha Brāhmaṇa Kubera is said to be Rākşasa and Lord of robbers and evil-doers. But in the later literature he is Lord of the Yakşas. Kālidāsa knows him as the Lord of Yakşas in the Meghadūtam.
The Rāmāyaṇa uses Yakşatva in the sense of 'spirithood 26. The Mahābhārata knows Yakşas and Rakşasas as the deities of Rājasika or passionate people. 27 Thus Yakşas are known here below the class of Devas and above that of goblins and ghosts. The word “Yakka-bhūta' in the Mahavamsa shows the malevolent nature of some Yakşas. The god of Uvāsagadasāo seems to be of this type. Benevolent-natured Yakşas are specially grouped