Jain Journal 1982 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 28

64
The second thing is this that this incarnation has been regarded as prior to the incarnation of Rama and Krsna in respect of antiquity. The reason of this incarnation as mentioned in the Bhāgavata Purāṇa and from the tradition of Sramana Dharma can undoubtedly be connected with the Rgveda, the oldest work of Indian literature.
JAIN JOURNAL
In the Bhāgavata Purana28 it is recorded that this incarnation of God has taken place for imparting the teaching for kaivalya to the people possessed of rajaguṇa (energy).
Dr. H. L. Jain suggests the meaning of rajasopapluta as rajadhāraṇa= maladhārana samyama. In the conduct of the Nirgrantha monks the observance of non-bath, non-cleaning of teeth, dirt bearing, etc. has been accepted as the necessary part of rajadharana samyama. At the time of the Buddha also Rajojallika Sramanas were flourishing. He once said for bringing order into the rules of conduct of the Sramanas : "O Bhiksu! I do not call śrāmaṇya by mere holding samghați or samghāṭīkā nor call srāmaṇya by mere acelakatva (nudity) of acelaka (nude), by mere rajojallikatva of Rajojallika and by mere bearing jaṭā (matted hair) of Jatilaka.29
It is stated further that Rsabhadeva of the Bhāgavata Purāṇa moved like a mad man, putting on the garb of nudity. He got initiated from Brahmavarta land, having held himself the sacrificial fire with dishavelled hair. He used to remain quiet by observing silence even in avadhutaveŝa in spite of people's calling him jaḍa (non-conscious or fool), blind, dumb, deaf and mad like piśāca (goblin).80 This was the stage of pūrṇajñānin in his highest spiritual development as Sri Ramakrsna Paramahamsadeva also realized it in his life. Rsabha looked burdened with his curly, matted, reddish brown hair hanging down on all sides and avadhutavesa and dirty body as if he had been overtaken by ghost.31
According to Dr. H. L. Jain, a detailed commentary of the Kesi-sükta of the Rgvedas regarding Kesi has been made in the Purāṇa. Vātarašanā
28
ayamavataro rajasopaplutakaivalyopasikasnarthah-Bhagavata Puranam, 5. 6. 12. 29 naham bhikkhave sanghatikasya samghatidharanamattena samannam vadami acelakassa acelakamattena rajojallikasya rajojallika mattena jatilakasyta jatadaharanamattena se-mannam vadami-Majjhimanikaya, 40.
30 urvarita-sariramatra-parigraha unmatta iva gaganaparidhanah prakirnakesa atmanyaropitahavaniyo brahmavartat pravavraja (28) jadandhamukabadhirapisaconmadakavadavadhutaveso abhibhasyamano api jananam grhitamaunavratasastusnim babhuva (29)..... paragavalambamanakutibajatilakapisakesabhuribharo
avadhutamalinanijasarirna
grahagrhita ivadrsyata (31)-Bhagavata Puranam, 5. 5. 28-31.
81 Ibid.