Sramana Tradation

Author(s): G C Pandey
Publisher: L D Indology Ahmedabad

Page 37

24
Sramaņa Tradition
stated in the second line. It does not appear correct to see a reference in vātarašanāḥ to nudity, since there is a clear reference to being clad in ochre coloured dirty clothes.
unmadita mauneyena vātām ā tasthimä vayam
Sariredasmākam yuyam martāso abhi paśyatha 11 (3) According to Sayaņa the Munis claim here to have reached inner identity with the wind and that is why having abandoned all worldly ways, they appear to the people to be mad since the common people can only see the external body, Munibhāvena laukikasaryavyavahāravisarjanena...unmattavad ácarantaḥ...nīrúpena vāyunā sāyu jyam prāptāḥ | Dr. Jain interprets vãyubhāva to mean 'asariri dhyánavrtti'. In any case, the mauneya definitely shows that the state of being a Muni' was a recognized and distinctive state and was seen as a state of ecstasy or frenzy.
antariksena patati viśvá rūpávacäkaśat /
munirdevasya devasya saukstyāya sakhā hitaḥ || (4) According to Sayaṇa here we have a reference to the sun or the wind flying through space and showing all things for the proper performance of the sacrifice. It seems to us that 'antariksena patati' seems to recap, ture and expand the sense of vátarašanāḥ'.
vātasyāśvo vāyoḥ sakhátho deveșito muniḥ/
ubhau samudrā vā kşeti yaśca pūrva utāparaḥ || (5) The divinely inspired Muni is the friend of the wind, the horse of breath and dwells or rules over the eastern and the western oceans. Sāyaṇa interprets Aśva as "aśvo vyāptaḥ| yadvā / vāyor aśitā bhokta / va yur eva tasyahāraḥ ity arthah/” Perhaps the idea of trembling in ecstacy suggested the connection with the wind.
apsarasām gandharvāṇām mrgāņām carane caran
kesi ketasya vidvān sakhá svādurmadintamah || (6) Here Kesi may be seen to alternate with Muni. He walks in the track of the water-nymphs and their companions as well of the wild animals. He knows the signs and is a friend enjoying or helping enjoyment and being ecstatic.