Teachers of Heterodox Sects Buddhism and Jainism in eyes of Puranas

Author(s): N P Joshi
Publisher: Z_Nirgrantha_1_022701.pdf and Nirgrantha_2_022702.pdf and Nirgrantha_3_022703.pdf

Page 8

Vol. 1-1995
Teachers of....
ii. The description suggests a period when the Buddhist church had come under the
Tāntric influence and a number of evil practices had crept in.
Vena and Divodāsa were royalties; but the Padmapurāna records one more episode 2 wherin efforts were made to preach a common man by an heterodox teacher. This man, named Tulādhara, was a sūdra by caste, but by nature he was very pious and ideally devoid of any temptation or lust as such. Vişnu, in order to test his merit, assumed the form of a Nirgantha or Ksapanaka 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 BỊhaspati, the Purānas talk of Śiva also as one who played the role of a teacher of heterodox sect. According to the Padmapurāna", once Vişnu said to Śiva that he would like to remain concealed in Kaliyuga for proper running of the ữniverse (srsti) and with that aim in view he would be producing Moha for misleading the people. To add to this siva on his part should create imaginary (kalpita) Agamas which would divert public attention from Visnu to śiva. Accordingly, Śiva created Mohaśāstras to highlighten himself. This story seems to refer to two facts; first, the creation of the Moha-purusa (obviously the same as Māyāmoha) by Visnu, and second, coming up of the Saivāgamas of the Pāśupata sect, which are also anti-Vedic.
The Varāhapurāna also refers to the creation of the Moha-śästras by Siva for the greedy (laulyarthi) brāhmaṇas of Kaliyuga, who carried matted locks (jațājuta) on their heads. In this connection there goes the story that once Gautama cursed the Brāhmaṇas for playing a fowl trick against him, to remain out of the Vedic fold (Veda-bähya). The Seven Sages pleaded for them to Siva and requested some scriptures to be created for those brāhmans in Kaliyuga. Thereupon Śiva created the Niśvāsa Samhitā of the Pāśupatas, which was further to be developed by people in Kaliyuga.
In this connection, it is further interesting to note that the Mahābhārata at one place calls Śiva as Ķsabha among the holy people^ Iconographically speaking, there is remarkable closeness in certain points between the Jaina Rsabha and Siva. The points of similarity are as shown below:
i.
Among all the Tirthankaras only Rsabha is shown with the locks of hair dangling on his shoulders.
ii. Rsabha's lāñchana is bull, which is Siva's mount.
iii. Rşabha's Yakşa is Gomukha, who stands in similarity with the bull-headed Gaņa
of Śiva.