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Life in Ancient India as Depicted in the Jain Canons, with Commentaries: An Administrative, Economic, Social and Geographical Survey c14.s3.t1: (1) Indamaha

Life in Ancient India as Depicted in the Jain Canons, with Commentaries: An Administrative, Economic, Social and Geographical Survey c14.s3.t1

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(1) Indamaha

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The Indra is a vedic god of great antiquity and is the chief of all other gods He is famous for intemperance and adultery.¹⁷⁴ In the Kalpasūtra Indra enjoys divine pleasures in the heaven in company of various gods, eight chief queens, three assemblies, seven armies, seven commanders-in-chief,¹⁷⁵ and the body-guards (āyarakkha) ¹⁷⁶ *Indramaha* was most prominent among all other *mahas* in ancient days ¹⁷⁷

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¹⁷⁴ See Hopkins, *Epic Mythology*, p 135, cf Brh Bhā (I 1856-1859) where Indra seduced the wife of sage Udanka, who cursed him and as a result of which Indra became the guilty of murder of a Brāhmaṇa (*bambhavajjhā*) Indra went to Kurukṣetra but the *bambhavajjhā* followed him there Later on, the gods came down from heaven divided the *bambhavajjhā* into four parts, namely menstruation of women, passing time in water, drinking wine of a Brāhmaṇa and seduction of the wife of a sage and took him to the heaven For the legend of Udanka see *Mahābhā Vana* 204 f

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¹⁷⁵ Harinegamesī was one of the commanders-in-chief (*pāyattāṇyāhuvai*) of the celestial infantry of Indra, who played an important part in the conception and birth legend of Mahāvīra (*Kalpa sū* 2 26) This deity is also mentioned in the *Antagaḍa* (3 p 12) and is connected with the procreation of children.

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¹⁷⁶ 1 13

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¹⁷⁷ According to a Jain legend, Bharata was the first founder of this festival It is said that Indra gave Bharata his finger decked with ornaments with which the latter celebrated the eight days festivals in honour of Indra (*Āva cū* p 213), cf also Hopkins op cit, p 125 *Indramaha* is also mentioned by Bhāsa (Pusalkar, *Bhasa, a study* ch XIX p 440 f), also the *Kathāsaritsāgara* (Vol VIII, pp 144-53), *Mahābhārata* (I, 64 33) also see Dr Vasudeva S Agrawala's article in the *K V Rangaswami Aiyangar commemoration Vol* p 480 f

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The *Nisītha cūrṇi*¹⁷⁸ refers to the four great festivals (*mahāmaha*), viz, *Indamaha*, *Khandamaha*, *Jakkhamaha* and *Bhūyamaha*, which were celebrated on the full-moon days (*puṇṇimā*) of *āsāḍha*¹⁷⁹, *āsoya*, *kattīya* and *cetta* months successively when people passed their time in eating, drinking, dancing, singing, and visiting friends

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¹⁷⁸ 19, p 1174.

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¹⁷⁹ In Lāḍa, however, *Indramaha* was celebrated on the full-moon day of *srāvaṇa* (*Nisītha cū* ibid) According to the *Rāmāyaṇa* (IV 16 36), it was celebrated on the full-moon day of *āśvin* in the country of Gauda This festival was celebrated when rains were over and the roads were fit for war on the new-moon's days (Hopkins, op cit p 1251)

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The festival of Indra was celebrated with great pomp The *Uttarādhyayana* commentary refers to the celebration of this festival by king Dummuha in Kampillapura. The banner of Indra (*Indakeu*)¹⁸⁰ was raised amidst loud and auspicious cries, which was flagged with white banners adorned with a number of little bells, covered with beautiful wreaths and garlands, decorated with a string of jewels and decked with pendent mass of various fruits Then the dancing girls performed their dance, poetic compositions were sung, people danced, wonderful feats were shown by jugglers, betals were served, water mixed with camphor and saffron was sprinkled, large gifts were given and drums were sounded, and thus the seven days were passed in great rejoicing and revelry Then approached the full-moon day when the king worshipped the banner of Indra with great pomp and ceremony with flowers, garments,¹⁸¹ etc the deities Nāga Bhūya, Jakkha, Inda, Khanda, Rudda, Sua and Vesamana every caturdasī, astamī, amāvasa and pūrṇimā as a result of which she gave birth to a son, who was called Devadinna (given by gods)²¹⁸ The Jakkhas are also said to have cured diseases The Pinda Niyutti refers to the shrine of Manibhadra Jakkha which lay outside the town of Samilla in a garden and was furnished with an assembly-hall (sabhā) We are told that once small-pox broke out in the town and people prayed to the Jakkha In course of time the trouble subsided and the citizens besmeared the hall with cow-dung every astamī and other days²¹⁹ The Jakkhas were also believed to detect the unchastity of women²²⁰ The Jakkhas Punnabhadda and Manibhadda seem to be more popular to them offerings of food (mayāmpinda) were made²²¹

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¹⁸⁰ *Indalaṭṭhi* is also mentioned in the *Nāyā* 1, p 25, *Bhag* 9 6, also *Mahābhā* VII 49 12, the image of Inda (*Indapaṭimā*) is mentioned with a thunderbolt in hand (*Dhammapada A*, I, p 280)

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¹⁸¹ 8, p 136.

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²¹⁸ Nāyā 2, p 49 f

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²¹⁹ 243 f

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²²⁰ Das cū p 90, cf Kathāsaritsāgara, I, p 162

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²²¹ Nisī cū 11, p 709

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So far the beneficial aspect of the Jakkhas²²² has been traced but they could also be evilly disposed They caused trouble to the people and often were satisfied after killing them We hear of Sūlapāṇi Jakkha who used to kill persons who stayed in his shrine It is said that his shrine was built on the bones of the dead bodies²²³ Surappiya was another Jakkha who was painted every year and after the painting was over, the person who painted him was killed by the deity²²⁴ A Jakkha is mentioned who was satisfied after feeding the Jain sādhus at night and thus violating their vows.²²⁵ Then obsession by spirits (Jakkhaggaha)²²⁶ played an important part in the life of the people We have already referred to the garland-maker Ajjunava, who obsessed by the Jakkha, killed six gangsters and his own wife with the iron mace which he held in his hand²²⁷ The Jain monks and the nuns too were obsessed by the Jakkhas and were treated by exorcism (Bhūyavijjā)²²⁸ Then the north and east quarters were believed to be the haunting places of the Jakkhas²²⁹ Nandapura was supposed to be the abode of the Jakkhas²³⁰ Then in Golla a sickly person was not exposed owing to the fear of a Jakkhinī²³¹ Another strange belief regarding the Jakkhas was that they enjoyed sexual intercourse with the girls The Uttarādhyayana cūrṇi refers to a certain Brāhmaṇa who got enamoured of his own daughter He sent a woman to her as go-between, who explained her that it was customary in their family to have a sexual union with the *Jakkhas*.²³² We have already referred to the *Ganditindu*²³³ *Jakkha*, who is said to have had sexual intercourse with the princess Bhaddā. Then there were low types of the *Jakkhas*. The *Ādambara Jakkha*, also known as *Hiraḍikka Jakkha*, and *Ghantika Jakkha*²³⁴ were believed to be the *Jakkhas* of the *Mātangas* and the *Dombas* respectively. The shrine of the former was built on the bones of human beings who had died recently.²³⁵ The *Ghantika Jakkha* was believed to whisper in the ear when questioned.²³⁶

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²²² For evil character of the Jakkhas in the Jātakas see Mehta's op cit p 324

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²²³ Āva cū pp 272-4

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²²⁴ Ibid p 87 f

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²²⁵ Brh Bhā 1.4943 f

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²²⁶ The Jambu (p 120) refers to Indaggaha Dharaggaha Khardaggaha Kumāragaha, Jakkhaggaha and Bhūyagaha, also cf Caraka, cikitsasthāna ch 9

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²²⁷ Anta 6

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²²⁸ Brh Sū 6 12 and its Bhāya also 5 5518-26, 5540-7 3 2494-7,

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²²⁹ Ibid p 456 f, also 4 4962-4

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²³⁰ Ācā cū P 331

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²³¹ Bṛh. Bhā. 1 2380, Viseṣacūrṇi.

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²³² P 89

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²³³ *Gandatindu* tree is mentioned in the *Gandatindu Jātaka* (No 520), V, p 99

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²³⁴ A *Yaksa* with a bell round the neck is referred to in the *Vinayavastu* of the Mūlasarvāstivāda, p 12, *Gilgit Manuscripts*, Vol 3, Pt 2, also *Mahābhā* IX 46 24

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²³⁵ *Ava. cū* II, p 227

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²³⁶ *Vya Bhā* 7 313, *Āra cū* II, p 229, *Brh Bhā* 2 1312

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Like *Jakkhas* the *Vānamantaris* or the *Jakkhinīs* also played an important role in ancient Indian life. The *Vānamantari Sālejjā* is said to have paid reverence to Mahāvīra,²³⁷ whereas *Katapūtanā* gave him trouble.²³⁸ Then the *Guyhagas* are mentioned. There was a belief among the people that the *Guyhagas* were residents of Kailāsa and lived in this world in the form of dogs and hence dogs were to be treated with respect.²³⁹ It is said that the *Guyhagas* like the *Devas* neither touched the earth nor winked their eyes.²⁴⁰

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²³⁷ *Ava cū* p 294

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²³⁸ *Ibid*, 490, cf the *Ayoghara Jātaka* (IV, No 510), p 491, also *Rāmāyana*, V 24

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²³⁹ *Nisī cū* 13, p 865

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²⁴⁰ *Ogh Nir* P 150a, cf Hopkins op cit, p 147f, "The world of Guhyakas was for those who died by sword, not ignobly, but not bravely" Also see *Kathāsāritsāgara*, I, App I

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Various feasts and festivals were celebrated in honour of the *Jakkhas*. The pilgrimage to Bhandiravana, the abode of Bhandira *Jakkha* was a popular deity in Mathurā.²⁴¹ Kundalamentha was another deity whose feast was celebrated near Bharuyakaccha.²⁴² Then the feasts were celebrated in honour of the *Vānamantara* gods after completion of a new site²⁴³ and the drums were beaten in their honour.²⁴⁴

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²⁴¹ *Ava cū* p 281, the famous *nyagrodha* tree of Vrndāvana was called Bahandira (*Mahābhārata*, II 53 8)

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²⁴² *Brh Bhā*, 3150.

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²⁴³ *Ibid*, 3 4769

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²⁴⁴ *Das. cū* p 48,

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