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sidered that Mahavir Jina secured 'enlightenment', while sitting under the Ashoka tree, and Buddha under the boor nim tree.
Worship of yakshas-wicked and kind spirits inflicting diseases and also driving them away, sometimes saving men's lives in the forest and sometimes destroying them-existed in ancient Bihar. Yakshas are described as spirits of trees, springs and mountains. In Vedic literature and in the Epic about them, they are spoken of as people, which apparently reflects the meeting of Aryans with the people who worshipped Yakshas. Such animist representations, characteristic of the cults of all local people occupy an important place in the philosophy of Jainism.
There are many references in literature about enmity and clashes of the Aryans with the Asuras.
It is described in Mahabharat (III, 90, 301) that the Asura by name Vatapi behaved with the Brahmins so scornfully and with such enmity that one of the Aryan sages reduced him to ashes by his curse.
In Arthashastra (XIV, 178-3) Asuras are referred to as indulg: ing in magical conspiracies, from which it is clear that the Aryans in their images connected them with black magic (black magic, witchcraft, sorcery are even today spread amongst the Asuras and other local tribes of Bihar).
'Manavadharmashastra' (Laws of Manu) considers that marriage called “asura' is a lower form of marriage and does not conform to the religious-ethical prescription of Dharma; marriages of Paishacha and Asura form must never be performed.25 According to this form of marriage 'Dahej' (bride-price) is given for the bride. This practice is not adopted by the Aryans and to this day is condemned by all "pure' castes. (A rational father must not take even the smallest insignificant recompensation for the daughter.26 But with the aboriginal tribes, including Mundas, ‘Dahej' (bride-price) is compulsorily paid for the daughter and this custom is widely spread amongst the lower castes which were formed out of the pre-Aryan population of India. From such prohibitions it is seen how Aryans (Brahmin law-givers) tried to protect their society from the influence of
25. Laws of Manu, III, 24-25, p. 55. 26. Ibid.
