Aspects Of Brahmanical Influence On Jaina Mythology

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Book Title: Aspects of Brahmanical Influence on the Jaina Mythology Author: Shaktidhar Jha Publisher: Bharat Bharti Bhandar Year: 1978

Overall Scope: The book undertakes a detailed comparative study of Brahmanical (Hindu) epic-Puranic traditions and Jaina mythology. It meticulously examines how popular Jainism adapted and integrated concepts from Brahmanical social, cultural, religious, ethical, and philosophical values, often with modifications, to enrich its own mythological and narrative literature. The author highlights instances of borrowing in terms of form, matter, ideas, expressions, and even specific verses, while acknowledging that Jainism also retained its distinct identity and engaged in critical polemics against Brahmanical practices.

Key Areas of Brahmanical Influence Explored:

1. Epics (Ramayana and Mahabharata) and Jaina Puranas:

   • The book establishes the profound influence of the epics on Jaina Puranic literature in terms of both their structure (Sargas/Parvans) and content.
   • Jaina Puranas adopted epic ideas, plots, and narrative techniques, often "Jainised" to align with Jain principles.
   • Specific examples of verbal parallels and imitation are cited from works like the Padmacarita and Adipurana, demonstrating influence on didactic, descriptive, and even philosophical sections.
   • The influence extends to the adoption of mythological figures, legends, and supernatural stories, often drawn from the Brihatkatha as well.

2. Definition of Purana:

   • The study analyzes the Brahmanical definition of Purana, focusing on its five characteristic topics (Sarga, Pratisarga, Vamsa, Manvantara, Vamsanucarita).
   • It then examines Jaina definitions of Purana and Carita, noting their adaptability and close resemblance to Brahmanical concepts, particularly in Jinasena's Adipurana.
   • While Jainas developed their own defining topics (like Ksetra, Kala, Tirtha, Satpurusas, Tadvicestita), these often parallel Brahmanical themes, indicating a conscious effort to align with existing Puranic traditions.

3. Manus and their Periods (Manvantaras):

   • The book compares Jaina accounts of the Manvantaras and Manus (Svetambara and Digambara versions) with Brahmanical descriptions.
   • Both traditions agree on the early stages of mankind living in a state of nature, later developing governance and societal structures due to degeneration.
   • The Jaina narratives, particularly regarding the Avasarpini age and the evolution of human society, show strong parallels with Brahmanical accounts of the decline through the four ages (Krita, Tretā, Dvapara, Kali) and the concept of Manvantaras.
   • Specific similarities are noted in the gradual deterioration of conditions, the role of desire-producing trees (Kalpavykṣas), the appearance of the sun and moon, the development of societal structures, agriculture, and the eventual emergence of civilization under figures like Rṣabhadeva.

4. Dynastic Lists and Genealogical Accounts:

   • The study traces the Jaina Puranic representation of royal dynasties, particularly the Ikṣvāku and Hari (Yadu) dynasties, and compares them with Brahmanical epic-Puranic genealogies.
   • It highlights significant Brahmanical influence in the adoption and adaptation of major dynasties like the Solar (Ikṣvāku) and Lunar (Hari/Yadu).
   • The Jaina Purānas show considerable variation and sometimes confusion in presenting genealogies, often drawing from Brahmanical sources but altering names, order, and relationships (e.g., the identification of Rṣabha with Brahma, Manu, and Ikṣvāku; the complex lineage of the Kuru/Soma line; the differing accounts of Sagara's sons and Bhagiratha).
   • The author notes that while some Jaina genealogies diverge significantly, others, particularly in the portrayal of figures like Rṣabha's connection to Brahmanical progenitors, reveal a deliberate effort to synthesize or reinterpret traditions.
   • The influence is evident in the adoption of Brahmanical epithets and names for Jaina figures, sometimes with altered meanings to fit Jain narratives.

5. The Ikṣvāku Race and its Various Branches:

   • This chapter delves into the Jaina portrayal of the Ikṣvāku dynasty, analyzing the divergent accounts of its branches like the Adityavamsa, Somavamsa, and Kuruvamsa.
   • It shows how the Jaina versions, while often attempting to create distinct narratives, frequently echo Brahmanical concepts regarding the origins and affiliations of these royal lines.
   • The author points out instances where Jaina authors seem to have "contaminated" or conflated different Brahmanical dynastic lines to suit their purposes.
   • The chapter discusses the modified representation of figures like Puru, Somaprabha, Somayasas, Kuru, and the complexities surrounding the parentage and roles of figures in the Rama and Pandava narratives (like Sagara, Bhagiratha, Jahnu).

6. The Hari Dynasty:

   • This chapter examines the Jaina accounts of the Hari dynasty, the Jaina counterpart of the Brahmanical Yadavas.
   • It highlights significant discrepancies among Jaina authors regarding the dynasty's origin, progenitor, and genealogy, suggesting borrowing from multiple sources and creative adaptation.
   • The influence of Brahmanical narratives is seen in the adoption of names (Hari, Simhaketu, Vasudeva, Kṛṣṇa), the creation of elaborate, often fabulous, origin stories, and the general structure of the genealogies.
   • The chapter meticulously compares different Jaina versions (VPC, RPC, JHV, UP, PMP, SPP, TSPC, VH) with Brahmanical Yadava pedigrees, noting how Jaina authors modified or synthesized these accounts, sometimes even contradicting their own sectarian predecessors.

7. Sects of the Jaina Puranakaras, Caritas, and Puranas:

   • This section discusses the different Jaina sects (Svetambara, Digambara, Yapaniya) and their authors, noting that differences often stem from individual preferences rather than strict sectarian adherence.
   • It clarifies the terms Purana and Carita, noting their sometimes interchangeable usage and that Carita implies a narrative based on factual experience, though Jaina Caritas are often described as mytho-romantic narratives with didactic intent.
   • The extent of Brahmanical influence is assessed across various aspects like mythology, cosmogony, customs, ethics, and philosophy.

8. Influence on Mythology (Gods and Figures):

   • The book details how Brahmanical deities like Brahma, Vishnu, and Shiva, along with their consorts (Lakshmi, Parvati), were acknowledged and often integrated into Jaina narratives, though typically relegated to a subordinate position compared to the Jinas.
   • Specific Brahmanical myths and figures such as the Lokapalas (world-guardians), Candra (Moon), Kāma and Rati, Apsarasas, Nārada, Brhaspati, Aśvins, Ganeśa, Rahu, and the churning of the ocean are analyzed for their presence and adaptation in Jaina texts.
   • Jaina authors often adopted Brahmanical figures and stories but modified them to fit Jain cosmology, ethics, and character portrayals (e.g., Apsarasas acting as devotees of Jinas, Kāma's story reinterpreted).
   • There's a notable tendency to attribute Brahmanical qualities and names to Jaina Tirthankaras, particularly Rṣabhadeva, to elevate their status and connect them with foundational concepts of Indian tradition.

9. Institution of Class and Order (Varna and Ashrama):

   • The study critically examines the Jaina Purānas' approach to the Brahmanical Varna system and the stages of life (Ashramas).
   • While early Jainism was critical of Brahmanical claims of superiority based on birth, the later Jaina Puranas, under Brahmanical influence, show a more accommodating attitude.
   • The book discusses various Jaina theories on the origin of the Brahmana Varna, often presenting them as derived from events during the time of the first Chakravartin Bharata, or as a class created through specific rites (Samskaras) rather than pure creation.
   • Jinasena's Mahapurana is highlighted for its detailed description of Varna duties and privileges, closely mirroring Brahmanical Smṛtis, including concepts like Dvijas (twice-born), Adhāna, Kesavapa, Upanayana, and the rights to inviolability (Avadhyata, Adandyata).
   • Despite the adoption of these structures, the Jaina authors often critique Brahmanical practices like fire rituals and the Varna system's hereditary nature, while simultaneously incorporating elements of it.
   • The Jaina Purānas acknowledge the four Puruṣārthas (Dharma, Artha, Kāma, Moksha) but place a primary emphasis on Dharma, Artha, and Kāma for householders, reflecting Brahmanical ideals. Moksha remains the ultimate goal, achieved through asceticism.
   • Silanka's classification of people into six types based on their approach to the Puruṣārthas is analyzed, showing a blending of Jaina philosophical ideals with Brahmanical notions of human disposition (like the Gita's Tamasic and Rajasic qualities).

10. Sacramental, Ethical, and Philosophical Planes:

    • The book details the Jaina adoption of various Brahmanical Samskaras (sacraments), such as Garbhadhana, Pumsavana, Kesavapa (Chaula), Namakarman, Bahiryana, Niṣadaya, Prāśana, Vyuști, Upanayana, Vratacarya, Vratāvataraṇa, and Vivaha (marriage).
    • Jinasena's Mahapurana is noted for its extensive list of Samskaras, many of which are direct parallels to Brahmanical rites, albeit sometimes modified in application or combined with other rituals.
    • The author points out that while Jaina tradition was critical of Brahmanical fire rituals, Jinasena's work incorporates them, highlighting the complex and often contradictory nature of Brahmanical influence.
    • The philosophical sections demonstrate clear influence from the Bhagavad Gita, particularly in discussions on Yoga, control of the senses, equanimity, and the pursuit of liberation (Moksha).
    • The ethical teachings on Ahimsa (non-violence) are discussed, noting that while Jainism champions it to extremes, post-Vedic Brahmanism also valued it, with the difference lying mainly in the degree of application.

Conclusion: Shaktidhar Jha's work concludes that despite Jainism's distinct theological and philosophical framework, its popular narrative traditions, particularly the Puranas and Caritas, absorbed a significant amount of material from the Brahmanical epic-Puranic milieu. This influence was driven by the need to make Jainism accessible and appealing to a populace deeply immersed in Brahmanical cultural and religious practices, demonstrating Jainism's remarkable adaptability and dynamism in preserving its identity through centuries of interaction with dominant Brahmanical traditions. The book emphasizes that while verbal and thematic parallels are abundant, the Jaina authors often recontextualized and modified borrowed elements to align with their own doctrinal and ethical standards.