Nirgrantha-1

Author(s): M A Dhaky, Jitendra B Shah
Publisher: Shardaben Chimanbhai Educational Research Centre

Page 76

Vol. 1-1995
Teachers of....
ii. The description suggests a period when the Buddhist church had come under the Tantric influence and a number of evil practices had crept in.
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Vena and Divodāsa were royalties; but the Padmapurāna records one more episode 42 wherin efforts were made to preach a common man by an heterodox teacher. This man, named Tuladhara, was a sudra by caste, but by nature he was very pious and ideally devoid of any temptation or lust as such. Visnu, in order to test his merit, assumed the form of a Nirgantha or Kṣapanaka and tried his best to mislead him, but his efforts proved futile. In the end Visnu was much pleased, and Tuladhara was awarded a seat in the heaven.
Apart from Visnu and Bṛhaspati, the Puranas talk of Śiva also as one who played the role of a teacher of heterodox sect. According to the Padmapurana3, once Visņu said to Śiva that he would like to remain concealed in Kaliyuga for proper running of the Universe (srsti) and with that aim in view he would be producing Moha for misleading the people. To add to this Šiva on his part should create imaginary (kalpita) Agamas which would divert public attention from Visnu to Śiva. Accordingly, Śiva created Mohasastras to highlighten himself. This story seems to refer to two facts; first, the creation of the Moha-purusa (obviously the same as Mäyämoha) by Visņu, and second, coming up of the Saivagamas of the Päsupata sect, which are also anti-Vedic.
The Varahapurāṇa also refers to the creation of the Moha-sastras by Śiva for the greedy (laulyarthi ) brāhmaṇas of Kaliyuga, who carried matted locks (jaṭājuța) on their heads". In this connection there goes the story that once Gautama cursed the Brahmaṇas for playing a fowl trick against him, to remain out of the Vedic fold (Veda-bahya). The Seven Sages pleaded for them to Śiva and requested some scriptures to be created for those brähmans in Kaliyuga. Thereupon Śiva created the Niśväsa Samhita of the Pasupatas, which was further to be developed by people in Kaliyuga.
In this connection, it is further interesting to note that the Mahabharata at one place calls Siva as Rsabha among the holy people. Iconographically speaking, there is remarkable closeness in certain points between the Jaina Rṣabha and Siva. The points. of similarity are as shown below:
Among all the Tirthankaras only Ṛsabha is shown with the locks of hair dangling on his shoulders.
ii. Ṛṣabha's lāñchana is bull, which is Śiva's mount.
iii. Rṣabha's Yakṣa is Gomukha, who stands in similarity with the bull-headed Gana of Siva.