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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.t2: Shrines and Temples of the Jakkhas (Jakkhāyatana)

Life in Ancient India as Depicted in the Jain Canons, with Commentaries: An Administrative, Economic, Social and Geographical Survey c14.s3.t2

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Shrines and Temples of the Jakkhas (Jakkhāyatana)

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The abode of a *Jakkha* is often referred to as a *ceiya* (Pali *cetiya*) or *āyatana* in the Jain canons. In the Epics *caitya* was intimately associated with the place where Vedic sacrifice had been performed. Here sometimes *caitya* is no more than a sacred tree or a tree with an altar which is termed as resort of the *Devas*, *Yaksas*, *Rāksasas* etc., and hence not to be injured. In the *Rāmāyana* we come across words such as *caityagṛha*, *caityaprāsāda* and *caityavṛksa*. In the *Yājñavalkya smṛti*, *caityas* serve the boundary limits of a village or a *janapada*. Kautilya refers to *caityas* as houses of belong to the hostile group.²⁵¹ In Jain canons the term vānamantara is commonly used for Yaksas and Rāksasas.²⁵² Like Jakkhama-ha, Bhūyamaha was also considered as one of the four great festivals and was celebrated on the full-moon day of the month of caitra as we have seen Bhūyaggala or the obsession by the evil spirit is mentioned The persons suffering from the obsession of the evil spirits were treated by Bhūyavijjā, which prescribed soothing rites (sāntikamma) and offering of bali to deva, asura, gandhavva, jakkha, rakkhasa and other deities. The persons versed in demonology (bhūyavāya) are referred to. There were dealers in antidotes and charmers (gārudiya · bhojja bhatta . catta) who knew the science of spirits or exorcism and by means of various ceremonies, enchantments and preservatives (akkhāmandala) cured²⁵³ those possessed

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²⁵¹ Hopkins, op cit, p. 36f Three tests of recognising a Bhūta are mentioned: it has no shadow, it cannot stand turneric and it always speaks with a nasal twang (Kathā-saritsāgara I, App I) Also see Rose, Tribes and castes of Punjab and N W Province Vol I pp 203 ff

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²⁵² The Uttarā (36 207) gives eight classes of Vānamantara gods viz Pr āya Bhūya Jakkha Rakkhasa, Kinnara, Kimpurisa, Mahoraga and Gandhavva The following eight sacred trees are dedicated to these deities, kalamba, tulasi vata, kandaka asoka curpā nāga and tenduya (Thā 8 654)

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²⁵³ Uttarā Tī 1, p 5 Uttarā Tī 12, p 174, d Āva Tī (Han) p 399a1

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The belief in ghosts in ancient days was so prevalent that the credulous people even thought it to be a marketable commodity The Brhatkalpa Bhāsya refers to a shop called kuttyāvana,²⁵⁴ where everything living or non-living was available It is said that there were nine such shops in Ujjeni during the reign of Candapajjota Rāyagaha also had such shops²⁵⁵

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²⁵⁴ For the fanciful meaning of the term see Brhatkalpa Bhāsya 3 4214, Tī 11 p 413a

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²⁵⁵ Brh. Bhā 3 4214-23

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The Pisācas are smaller demons associated with Bhūtas They were supposed to eat flesh and drink blood The description of a Pisāca is given in the Nāyādhammakahā.²⁵⁶ The Pisācas were supposed to haunt the cemeteries and people offered them bali on dark nights The wrestlers were asked to visit cemeteries on dark nights and offer food to a Bhūta If they returned victorious they were appointed as king's wrestlers²⁵⁷

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²⁵⁶ 8 p 99

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²⁵⁷ Vya Bhā 1 p 92a f, Uttarā Tī. 3, p 74a

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