Sambodhi 2012 Vol 35

Author(s): J B Shah
Publisher: L D Indology Ahmedabad

Page 21

Early Jainism and Śaivism: Their Interaction and Counteraction
Bansidhar Bhatt
(This article is dedicated to Mrs. Vasudhaben Bansidhar Bhatt)
(§0) I describe in short, an early antiquity of Śaivism and one of its branches: Pasupatism, and their traces from early Jaina texts (Ac., Su., Dv., Utt.) with Av. Nir., Bhag, etc. i.e. from ca. 3rd cent. BCE to about 1st Cent BCE or CE. It appears that many characteristics related to the monks of Saivism or Pasupatism are treated in Jainism as those of Jaina monks, but the mode of ascetic life the monks were living, remained ever a subject of criticism. We will demonstrate early roots of similarity of some characteristics of Śaiva or Pasupata and Jaina monks in §10 at the end.
We supplied in this study only few out of essential references from non-Jaina sources in order to support our theme in question, and intentionally avoided to supply a series of some other similar type of references so that the present study may not unnecessarily be lengthened.
(§1) A fearful and destructive phenomenon of nature i.e. Rudrä, when propitiated, becomes an auspicious god Śiva, a beneficent Sankara and the benignant Sambhu. Rudra is much concerned with wild and aweful scenes associated with cemeteries, mountains and forests. Rudra is worshipped as a lord of all beings - Bhutapati and also as a lord of beasts - Pasupati. Such a god became a subject of meditation in early Upanisads for attaining a blissful serenity and deliverance from worldly miseries. The god is known also as Mahadeva, the Great God (Svet. Up. 11.2.9; 10.6.9: Atharvaśira Up.; cp. Bhandarkar. Introd. pp. 1-2). The philosophy of this cult is derived mostly from the Samkhya-Yoga schools of thought. Atharvaśira Up. describes the Pasupata views, practicing which, a devotee becomes free from the fetter of beastly life and attains deliverance from samsara (yasmād vratam idam