Varahamihira and Bhadrabahu

Author(s): Ajay Mitra Shastri
Publisher: Z_Anandrushi_Abhinandan_Granth_012013.pdf

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Dr. Ajay Mitra Shastri
and seek shelter in another if the former was to be afflicted by certain disasters (xii. 38; xiv. 181; xv. 230; xxv. 49).73 But a close examination of the contents reveals a number of Brahmanical elements which tells us quite a different tale. Thus, speaking of the importance of the nimittas while undertaking a military expedition it is said that even the gods had taken the nimittas into account (xiii. 23). We are further told in the same vein that neither the Vedas nor the Angas (i. e., Vedāngas) nor the sciences (Vidyas), taken individually, can meet those requirements which are met with by a well-told nimitta.74 One would normally expect a Jaina text to enumerate the various branches of learning begining with the Jaina cannon and not with the Vedas which were an object of reverence only for the followers of Brahmanical Hinduism. It cannot be argued that the word anga may have reference to the Jaina cannon comprising twelve Angas, for, as the word is preceded by reference to the Vedas, it can denote only the Vedāngas. Considerable space is devoted to the description of portents taken from fire while performing homa (offerings to fire) on the eve of a military march xiii. 52-60).
The Brahmanical practice of regarding the naksatras as presided over by various gods and referring to them by the names of respective divinities is also followed (iii. 38-39 ; xiii. 96-97). As a means of warding off certain evil portents the author recommends the worship of gods, Brāhmaṇas initiated for the performance of Vedic sacrifices (diksita), elderly people and Brahmacārins, for the sins of the kings are extinguished by their penances (xiii. 116). Referring to the duties of a king after the conquest of a new territory, the work recommends that he should worship the gods, elderly people, Brahmaņa ascetics or Brahmacārins (lingastha), Brāhmaṇas and teachers and make revenuefree land grants (xiii, 181).748 No mention is made in this connection of Jaina monks which would be reasonably expected of a Jaina author. Again, while dealing with the utpatas relating to divine images, the author first names Brāhmaņa-gods and goddesses like Vaiśravaņa, Candra, Varuna, Rudra, Indra, Baladeva, 25 Vāsudeva, Pradyumpa, Sürya, Śri, Viśvakarman, Bhadrakāli, Indraņi, Dhanvantari, Jāmadagnya, Rāma (Paraśurāma) and Sulasă (xiv. 62-81) and it is only while summarising the whole thing again that mention is made of the images of the Arhats (xiv. 82). One would be justified in expecting a Jaina author to accord Tirthankara images place of honour and others a secondary place. The case is, however, just the opposite. And lastly, the author is not only familiar with but gives great importance to the Brahmanical system of the four Varņas. Thus, while describing the effects of astrological phenomena on wordly life he generally begins with the mention of the four castes in the prescribed order. He also appears to believe in the traditional association, colours and castes, and frequently refers to white, red, yellow and black phenomena as particularly affecting the Brāhmaṇas, Kșatriyas,
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