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name, Bhīşma, the terrible.65 46. Citrāngada and Vicitravīrya, the sons of Sāntanu, defamed
Bhīşma, their step brother, by linking him in a scandalous
relationship with their mother Satyavatī.66 47. With a desire to get sons, Gāndhari copulated with a hundred
goats and begat hundred sons, the eldest of whom was
· Duryodhana. 67 48. Jainas did not accept the concept of Niyoga at all as found in
the vedic tradition. 49. The story of Ekanāsā, the sister of Krsna is totally changed in
Jaina Version. Accordingly, she was killed by a lion during her penance in the forests of Vindhya and the people started
wrongly her horrible worshipping as Durgā Vindhyavāsini. 50. The life story of Krsna is also totally changed in the perspective
of Jaina principles. 51. Dvaipāyana was not a heretical ascetic but a Jain monk who had
great yogic powers. If misused, they were capable of burning anything at will. The sons of Bālarāma and Krşņa insulted the
yogi and as a result yogi destructed Dvārikā by fire. 52. The Jaina account of the deaths of Balarāma and Krşņa and their
passing into heaven and hell respectively are also quite diferent with that of vedic version.
Thus the Jain version of Mahābhārata is somewhat different with that of Mahābhārata of the Vedic tradition. It is, in fact, prone to the principles of Jainism and the story is turned accordingly whereever found the falsified points. Krşņa was originally figured as human hero who followed the rightous path in ruiling over their people. But as soon as the vedic tradition accepted him as Avatāra of Vişnu due to growing devotional movements, the Jainas considered him as Salākāpuruşa, left out the believe in a creator God, questioned the power of the Deity to grant salvation and prevent their followers from convertion.
Secondly, the concept of Tīrthankara and Cakravartin would
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