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53) Narāyana, 54) Krusna. 5) 9 Prativasudevas or Pratinarayanas :
55) Ašvakagriva, 56) Taraka, 57) Meraka, 58) Madhu, 59) Nisumbha, 60) Bāli, 61) Prahalada, 62) Ravana, and 63) Jarasandha.
The Bhavas of these Salakamahāpuruşas have also been described in Jaina literautre at great length which can be correlated with known facts of world history. For instance, Mārici and Nayasāra Bhavas of Tirthankara Risabhadeva and Mahavira respectively (Avasyaka Nirvukti, 347-49) can be understood and corelated with Neolithic age. It may also be mentioned here, as pointed out by Dr. Jacobi, 27 Salākāpurusas are related to Krisna and Aristanemi or Nemi legends who played an important role at all times in the system. PROBLEM OF ARYANS
The problem of Aryans was a very controvertial one in our ancient literature. Taking into consideration of all the views it may be said, as Ramchandra opined, that the Aryans began their historic migrations Circa 2500 B.C. from their original habitat in the South of the Circumpolar region and to the North of the Caspian and Aral Seas covering the Northern parts of the mountaneous Eurasian Steppes and the southern part of the thick Siberian forests extending upto the eastern sea-coast. This reign was known to the Post-Aryan ancients as Uttarakuru. They reached West Asia circa 2000 B.C. Greece circa 1500 B.C. and Bharat circa 1200 B.C. The Aryan hegemony in this region was firmly established by circa 1000 B.C. and in Egypt by circa 500 B.C. It has generally been held by the original scholars that the culture and civilization the Aryans annihilated, was definitely far superior both materially and spiritually than their own.
Dr. Jyoti Prasad Jain is of opinion that there were three types of human groups in India, viz. i) Northern group which was spiritual, non-violent and idol-worshiper called "Aryas", ii) Southern group well-versed in arts and industries called Dravidas or Vidyadharas, and iii) Northern-western group spread over Asia, Europe, Eran etc. called "Indo-Aryan", Dr. Jain has tried to establish the theory that the Aryan and Dravidian cultures originally belong to the Jainas. He appears to be right in his stand. Dravidas were definitely other than the Vedic Aryans. They are, therefore, called Anāryans. Dāsas, Dasyus, Asuras etc. are referred to in Vedic literature as opponents of Vedas. Since the Jaina culture has been refuting the Apauruseyatva of Vedas since inception, the reference must be connected with the Jainas. The references of Risabhadeva, the First Tirthankara of Jainas also occurred therein.
TIRTHANKARA RISABHADEVA
Rişabhadeva was the son of Manu Nabhi and Marudevi. He taught the arts of agriculture, writing etc. to the human race and therefore he is worshipped as "The God of Agriculture" or "Sun-God". He was called Reshef by Phoenecians and Apollo by the Greeks etc. The Rigveda' refers to him clearly. Vatarasana Munis occurred in the Vedas must be related with Risabhadeva and Digambar Munis and their Sadhanas.13 The Bhagavat Purana, refers to his life and penance in detail which is followed by Visnu, Siva, Agni, Kurma, Markandeya, Väyu and other Purānas. According to it Risabhadeva was fifth Manu who enthroned his son Bharat, renounced the world through penance and attained kaivalya. It is also said that he was an incarnation of Visnu who took the birth for promotion of the teachings of Vātarasana Sramanas.
The Rigveda praises the Kesi highly prior to the Vätarašanās which indicates that the Kesi was the leader of them. The Sivapurana'refers to him as one of the twenty eight Avatāras, the protector of a certain form, even prior to Rāma, Krishna. The reason of his incarnation as mentioned earlier is said to preach the religion of Vātarasanā Sramana sages. 16 The another reason was to instruct the people and spread the Kevalainana!7. On the basis of comparative study of the Rigveda and the Bhagavat Purana one can easily come to the conclusion that the Siva and the Risabha are one and the same. This fact can be supported by another hyme of the Rigveda itself where Kesi and Risabha have simultaneously been mentioned :
Kakardave Vrsabho yukt āsi, avavacita sārathirasya keşi
Dudher yuktasya dravatah sahānasa, rcchantisma nispado mudgalanim.18
The historicity of Rşabhadeva can also be proved by archaeological evidence. Most of the scholars are of view that the people of Indus valley were most civilized and cultured. Marshallo ascribed it to Dravidians who may be followers of Jainism particularly Rsabhadeva whose images in Kāyotsarga position are found in Harappa and Mohenzodaro. T. N. Ramchandran is right to say that we are perhaps recognising in Harappa statutte a fullfledged Jain Tirthankara in the characteristic pose of physical abandon (Kayotsarga). The statutte under description is, therefore, a splendid representative specimen of this thought of Jainism at perhaps its very inception.20 This torso most probably represents Tirthankara Risabhadeva. Similarly the figures on the Mohenjodaro cells, too, depict the Yoga pose in nude form of the Jinas.
SHRIMAD JAYANTSENSURI ABHINANDAN GRANTH/ENGLISH SECTION
20
अपने मन मस्तिकष्क से, चिन्तन कर के मित्र । जयन्तसेन सुकर्म कर, निर्मल होत चरित्र ।।
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