Jain Asceticism in Vedic literature
24. Jainism stayed with Vedic
religion since inception. It also co- existed with Buddhism and shared history
in India. Its interaction between them finds ample reference to in the early
literature like Rigveda, Atharvaveda, Samhitas, Upanisadas, Puranas and Pali
literature. 24. Indus civilization is related with pre-Aryan and pre-Vedic
culture. The people were there polytheistic. The nude figures excavated in Indus
Valley and Lohanipur may be identified as the Jain statues of Tirthankaras, most
possibly of Rsabhadeva, the first Tirthankara of Jainas. Most of them are in
yogic postures. The Vratyas were the followers of Vratas or vows. They used to
stay in the group form 7 and were against the Brahamanas. The Vratyakanda of the
Atrharvaveda describes the characteristics of Vratyas, the Non- Vedic Aryans who
used to practice austerities. Acarya Sayana has appreciated the Vratyas by
calling them the Vidvattama, Mahadhikara, Punyasila, Visvasammanya and
Brahmanavisista in the Sayanabhasya. The Rigveda refers to them as Vratasaha
(5.53.ll), which is interpreted as Utsedhajivi. 8. They were initiated by using
the Bratyastoma for making them Aryans .9 they are also called Anaryas and
Magadhas.The subject of the Vratyakanda may be compared with the life of
Rsabhadeva, the first Tirthankara who have been honored by the Vedic Rsis in
several verses. The Vratyass were definitely against the Vedic idealogy.10
According to the Pancavimsa Brahmana, they were divided into two classes, i.e.
the Arhatas and Yaudhas, As we know, the Arhathood is very popular in the
Sramana culture in the sense of Vitaragatva. The Buddhist monks were also called
Arhatas and Ascetics. The word "Arhat" is used in the Rgveda in the sense of the
leader of Sramanas.11
25. The Munis of the Rigveda were the followers of Tirthankara Rsabhadeva. The
famous Kesisukta of the Rgveda (X.136) describes the Munis who bear long hair,
clad in dirty, tawny colored garments, and walks in the air of flies. He is
delirious with the state of being a Muni. He enjoys friendship with Vayu and
drinks poison with Rudra and follow the moving wind and attain the status of
God. Mortal men could only see his body and no more. He treats the path of
sylvan beasts, Gandharvas and Apasaras.12 Corresponding to these references, the
references to Vatarasana Sramana Rsis and their leader Rsabhadeva occurred in
the Bhagawat Purana 13 may be compared and said that Rsabhadeva, the first
Tirthankara of Jainism is well recognized by the Vedic sages. He was accepted as
the incarnation of God Visnu even earlier to the incarnation of Rama and
Krsna.14
26. Like Munis, Yatis were also prevalent in the Vedic period. They were
mediators belonged to Non-Aryan Group called Asuras. According to the
Sayanabhasya, Indra killed Asuras. The war between Devas and Danavas or Devodasa
and Purukutsa was the war held between Vedic Aryas and pre-Vedic Anaryas (Sramanas).
Asuras were not defeated at once. The Vedic Aryans could conquer them only after
the moment they become stack in following the right conduct as revealed by the
dialogue held between Laxmi and Indra. Then the leadership went to the hands of
Indra who ruled over the Northern India and the Asuras centered in Southern
India. 15 The Santiparva of the Mahabharata speaks of the spiritualism of the
Asuras who were the followers of Sramana ideology. 16
27. Likewise, the Panis were also the followers of Sramana tradition. They are
called Devas (7.6.2), Krpanas-misers (l.124.10; 4.51.3) who do not donate any
thing to the Purohitas or Devas (l.33.3; 1.83.2; 6.13.3 etc.) in the Rgveda.
Naga clans may also have been somehow connected with the Sramanism. The Asuras,
Vratyas, Yatis, and Munis were also called Brahmacaris who used to control over
sexual passions and followed Sramanology (Atharvaveda, ll.5). They were also
worshiper of nude figures, which were not recognized by the Vedic Rises, who
clearly prayed, "Let not Sisnadevah enter our sacrificial Pandala.17
28. The words "Barhat" and "Arahat" are found used in the Rgveda. The followers
of Barhat tradition accept the authority of the Vedas and were used to the
practice of performing sacrifices (Yajnas) whereas those of the "Arhata"
community, the upholder of the cult of non-violence (Ahimsa) and kindness (Karuna)
did not accept the authority of the Vedas and were against performance of
sacrifices since they involved in the killing of innocent animals (Visnupurana,
3.l8.l2; Padmapurana, l3.350).
29. These references compel us to be of view that the Sramana Jain system of
Aryans was prevalent even before the Vedic age in India. These Aryans are called
afterwards Anaryas. The Vedic Aryas were their opponent having eternal
antagonism (Nakula-sarpavat sasvat- virodha) and therefore their antiquity goes
definitely back to Indus civilization and even earlier to that it was in
existence. The cult of Rudra or Siva may be closely associated with the Sramana
culture led by Jainism. The Buddhists joined this Sramana tradition afterwards
in the 6th century B.C. The findings of excavations at Mohan-jo-daro, Harappa
and other sites also support this fact.
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