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Ideas about the World : The Jainas have a very elaborate conception about the world, based on the law of Karman. The ideas about seven hells (naraka) below the earth and several heavens above, appear to be similar to those in Hinduism. All these heavens and hells were conceived to accommodate the jivas which were destined to face the consequences of the good and bad actions which they committed during their human and other lives. As explained earlier, the grade of good Karman decided their physical and other details in the heavens as, for instance, their hue, lustre, their period of office and authority in the godhood. Types of Gods : There are four types of gods referred to in Vasudevahindi by Sanghadasa They are: (i) those residing in an aerial car (vemaniya), (ii) astral spirits or gods presiding the heavenly bodies Over 1. Vasudevahindi by Dharmadasa, II.10. 2. Ibid., II.227b.

565 (joisiya), (iii) gods inhabiting the bhavanas (bhavanavasi) and (iv) the sylvan gods (vanamamtara or vanacara). All these gods assemble at the time of the samosarana of every Tirthankara. Apart from the above classification and nominclature of the gods, which is based on the place of their habitat, there is another criterion to name them : that is on the basis of the duty which they discharge in the proper running of the world. The names of gods such as Himavamtakumara, Veyaddhakumara, Uyahikumara, Aggikumara, Vujjukumari are self-explanatory: they are associated with the natural phenomena. For instance, the Aggikumaras procreated the fire at the time of the cremation of Usabha%;B while the ed Uyahikumaras extinguish the pyre 2 after the cremation. 1. Vasudevahindi by Sanghadasa, 341. 2. Vasudevahindi by Sanghadasa, 185. There is also a reference to the opinion of a teacher of the Vedas by name Khirakayamba. According to him the Sylvan gods, yaksas, gujihagas (skt. guhyaka) and the heavenly bodies observe the behaviour of beings living in this world; Vasudevahindi by Sanghadasa, 190. Such an idea is very similar to the vedic concept of Varuna and his spies. Refer Rv. VII.43; VII.50.3. Similarly, while making an agreement of alliance, both Rama and Suggiva take fire as their witness; Vasudevahindi by Sanghadasa, 2440

Indra: 566 At the head of the gods, and demi-gods such as kinnara, Kimpurisa, Bhuya, Jakkha, Rakkhasa and Mahoraga was the king of gods, Imda², as he is so in the Hindu L in mythology. But the Jaina mythology, as has been revealed from the Vasudevahindi by Sanghadasa, there are several Imdas, who preside over different Kappas like Lamtaga, Isana and have names Lamtagaimda, Isanimda after their kappas. At the head of these imdas was probably the Accuimda, lord of Accua Kappa as he is referred to have the priviledge to attend personally along with other gods and goddesses to the nativity of Titthakara Usabha^ Appearance of Gods : 2 Some very popular notions about gods have also been incorporated in the Vasudevahindi by Sanghadasa These are that the gods move four amgulas above the ground ³, that they never wink*, and that they can make themselves visible only to certain The Rakkhasas are said to be of lofty stature persons 5. 1. Vasudevahindi by Sanghadasa, 130. 2. Ibid., 160-61. 3. Damayanti could differentiate Nala from other gods who, Unlike in difference with Wala, did not perspire or wink eyes, n and stood without touching the earth; Mbh. (Aranya. 54, 22-23). 4. Vasudevahindi by Sanghadasa, 226. 5. Ibid., 143.

567 2 3 (mahabomdi)1, and dreadful in their looks ². The Pisacas are also described as fierce in appearance ³ but afraid of frequenting watery tracts 4. The Bhuyas are described comparatively in greater details. When king Mehavaha visited a garden, they danced before him. At that time they held in their hands various types of weapons such as sword (asi), spear (satti, Komta), tomahawk (tomara), mallet (moggara) and axe (parasu); besmeared their bodies with ashes (bhuikayamgaraga) and dressed themselves with animal hides (migacammeniyamsana). They had dishevelled matted hair (phuttakavilakesa) and had adorned themselves with ear-rings of mice, lizards and mungoose. They had put on their shoulders On serpents and pythons as vegacchiya. They had swelling thighs, Shaped and pot bellies and long faces (lambodaroruvayana) and could manifest themselves in various forms 5. The above description of the Bhuyas is remarkably similar to that of the bhutas who manifested when Parvati laughed in the battle with demons. The classification of gods into four types as Vamtara, Joisiya, Bhavanapadi and Vemaniya has been also 1. Ibid., 135. 2. Ibid., 226. 3. Ibid. 5. Vasudevahindi by Sanghadasa, 336. 4. Vasudevahindi by Sanghadasa, 135. 6. Vamana Purana, 20.17-20.

568 referred to in the Vasudevahindi by Dharmadasa These gods, however, are said to be inferior to the Titthayaras, Cakkavattis Ramakesavas¹. and There is also a reference to Sakka who is assisted by lokapalas who have a status of the maharaya The belief that gods move in the air (amtarikkha) is also to be found in the Vasudevahindi by Dharmadasa 3. As in Alike the Hindu mythology, the Asuras and Devas are said to have fought many battles 4 between themselves. Other Gods and Goddesses: The other gods which are referred to in the Vasudevahindi by Sanghadasa are as follows :Among the gods, the ideal husband and wife are said to be Sahassanayana (i.e. Indra) and Saci 5, Kubera and Lacchi, and Kama and Rai?. In this connection it is significant to note that unlike the Puranas where Lacchi or Laksmi is necessarily associated with Visnu, the Vasudevahindi by Sanghadasa associates her, quite in conformity with the popular belief, with Kubera, who, elsewhere, is said to shower wealth' 1. Vasudevahindi by Dharmadasa, 59ab. 3. Ibid. Ibid. I.7b. 5. Vasudevahindi by Sanghadasa, 358. 2. Ibid. 4. Vasudevahindi by Dharmadasa, II.132a. 6. Ibid., 132. 7. Ibid., 213. Kama's another epithet Magarakeu been alluded to in _Vh(P), 46. 8.Vasudevahindi by Sanghadasa, 16. has

and is associated with treasures (nihis) 1. Siri : 569 The goddesses Lacchi and Sarassati are often as living referred to. Lacchi or Siri is alluded to live in a 2 lotus' and is being bathed by the four quarter elephants³. Sarassai : Sarassati, the goddess of learning, was associated with the Vijiadevatas+, who in later literature are enumerated as sixteen in number. Sakka : .5 The Vasudevahindi by Dharmadasa refers to Sakka, king of gods, along 6 with his wife Sai and the elephant Eravana He along with Kubera and Nalakubara 2, who is the son of Kubera is 7 8 1. Ibid., 351. King Gamdhara with his ministers, priest and foreteller, is compared to Kubera with his nihis (treasures. The treasures seem to have been personified, as the reference to nine nidhis (treasures) Bharata shows; Vasudevahindi by Sanghadasa, 186. 2. Ibid., 65. 4. Ibid., 102. 6. Ibid., II.35b, 55a. 7. Ibid., 1.42a. 9. Vasudevahindi by Dharmadasa, 1.8a, 38a. 3. Ibid., 158. 5. Vasudevahindi by Dharmadasa, II.216a; Indra with many sacis (saijana) Vasudevahindi by Dharmadasa II.llla. 8. Ibid.

570 associated with the nymphs- of the heaven. The Vasudevahindi by Dharmadasa also refers as ideal the happy pair of the Moon god and his sponse the (constellation) Hohini 2 and Siri and Madhava³. Disakumaris : disakumarida Special note may be taken of the goddesses of the quarters. For the celebrations of the nativity of Titthayara Usabha, eight Disakumaris from the nether world (ahelogavatthavvao), eight from the upper quarter (uddhalogavatthavvao), eight each again from the four quarters of mt. Ruyaga, four old vijjukumaris from the sub-quarters of mt. Ruyaga, four Disakumaris from the middle of it, thus in all fifty-six goddesses arrived at the place of Usabha's birth 4. 1. Pabhavati, one of the several wives of Vasudeva, is described to be as beautiful as the heavenly nymphs Minamka (Skt. Menaka), Rambha, Uvvasi, Cittalaha (蓴kt. Citralekha); Vasudevahindi by Dharmadasa, I.17b. In another context Rambha and Telottama are also referred to, Vasudevahindi by Dharmadasa, II.58a. 2. Ibid., II.131b. 4. Vasudevahindi by Sanghadasa, 160. 3. Ibid., 1.4b.

571 Vasudevahindi by Dharmadasa, however, refers to only four Disakumaris These again seem to be from the eight Disadevis, residences of whom are referred to as situated in the Namdana forest on the mountain Meru². The Jakkhas : In the Vasudevahindi by Sanghadasa there are references to Jakkha worship as of evil spirits (Jakkhaitthida) 3. In the story of monk Sacca, a Jakkha by name Sumana, is said to have protected him, when he was deep in his meditation, from being murdered at the hands of two Brahmins 4. The Jakkhas are said to be capable of assuming various forms, e鈰単鈥�, that of a horse. Their female counterparts, the Jakkhis were also believed to indulge in love affairs with beautiful human beings 6. In the Vasudevahindi by Dharmadasa we get more information, besides some given above 7, about the Jakkhas. Jakkha Manibhadda 1. Vasudevahindi by Dharmadasa, II.137b. 2. Ibid., I.41a. 3. Vasudevahindi by Sanghadasa, 167. The evil spirits could also be directed against one's enemies. Kamsa directed a kasina Jakkha against Vasudeva to kill him,Vasudevahindi by Sanghadasa, 370. 4. Vasudevahindi by Sanghadasa, 85. 5. Ibid., 85-88. 6.Ibid.,182. 7. E.g. Jakkhinis in love of beautiful persons;Vasudevahindi by Dharmadasa,II.178. In fact the Jakkhinis were proverbially famous for their loose character. Mahasihara calls his sister, who elopes with Vasudeva,'a Jakkhini libertine'; Vasudevahindi by Dharmadasa, II.105a.

572 who is the king of Jakkhas is described to be a devotee of the Jinas. Accimalini a Jakkhi, acquired his disfavour by not attending the festival worship of the Jinas. She was cursed by the king to remain in exile in the form of a demoness until she was rescued from that state by Vasudeva¹. Harinegamesi : Among the gods reference must be made to Harinegamesi as accurring in the Vasudevahindi by Sanghadasa Kanha Vasudeva is referred to have worshipped Harinegamesi with a fast upto the eighth meal (atthamabhatta) 2. Being pleased, the god blessed him, as wished by Kanha, with a son equal in valour to Pajjunna. Along with the blessings, he gave him a garland which was to be presented to the queen whom he wanted to on procreate the desired son. Samba was born to Jambavati with the favour of Harinegamesi³. 1. Ibid., II.75a. 2. Vasudevahindi by Sanghadasa, 97. 3. He is also associated with the legend of Mahavira's birth. Mahavira was conceived in the womb of a Brahmin woman. Harinegamesi was responsible for his transference to the womb of Tisala to be born as a Khattiya; to see Jain, op.cit., p. 216n. T.C.figurines of this fertility god with the month of a goat are found at Mathura and in Ahicchattra excavations; "Terracotta Figurines of Ahichchhatra, District Bareilly, .P.", Ancient India, No.4. p.135.

573 The Lower Gods : In the Vasudevahindi by Sanghadasa the Asuras are represented as executive authorities in the Naraka. Asipatta, Sapala, Same and others inflict various punishments on the beings residing in Naraka 1. It is not made clear whether the Asuras referred to in the Vasudevahindi by Dharmadasa in connection with the Who Devasura-Samgama are of the same type referred to above. Probably they are the same as the enemies of gods, which are referred to in the Hindu mythology. Other gods of the nether world referred to in the Vasudevahindi by Dharmadasa are the employees of Yama (Jamapurisa), goddess Maratti and god Kayamta, another name of Yamawho together are responsible for the destruction of the world at the end of a time-cycle or epach (jugamtakala) 2. 1. Vasudevahindi by Sanghadasa, 270-71. 2. Vasudevahindi by Dharmadasa, 1.6b.

574 Rakkhasas : The Rakkhasas are described in the Vasudevahindi by Dharmadasa to have They wore garlands of human skulls, ear ornaments many hands. of lizards (saradakannapura); held in their hands fierce animals like cats and vultures, and weapons like thunderbolt and mallet (moggara) 1. The paraphernalia of the Rakkhasas sometimes also included the Bhutas. Goddess kalakanni was probably a demoness whose abode was as fierce as the heap of bones seen by Vasudeva³, as the story in Vasudevahindi by Dharmadasa states. The Mahapurisas : Over and above all these gods, the Jaina mythology describes the lives of human heroes who wielded temporal power or were religious leaders. Their number and life sketch is predestined. They are saviours of humanity; but are not manifestations of one and the same soul, i.e., are not avataras of some god, say Visnu, as is the case in These saviours are Tirthakaras Cakravartins and Hinduism. Baladeva-Vasudevas. 1. Vasudevahindi by Dharmadasa, II.5b-6a. 2. Ibid., II.74b. 3. Ibid., II.39b.