Vasudevahindi (cultural history)
by A. P. Jamkhedkar | 1965 | 134,331 words
This essay is an English study of the Vasudevahindi reflecting cultural history and traditions of the life of people in ancient and medieval India during the 6th century. The Vasudevahindi is a romantic and religious tale divided into two parts. The first part is attributed to Sanghadasa (6th century A.D.) and explores the wanderings of Dhammilla a...
41. Religious Festivals (in ancient India)
Vasudevahindi by Sanghadasa refers to festivals which were of religious nature. Some of these were essentially connected with Jaina religion while some were common to all the sects. The festivals associated with the saviours were -2 called Jinamahima, Ceiyamahima and Atthahiyamahima. Carusami celebrated the ceiyamahima at the Amgamandirujjana near Campa. He worshipped the images with flowers and recited praises3. Such celebrations in honour of the Jinas were performed on auspicious occasions like marriage or the fulfilment of some desire. 1. Vasudevahindi by Dharmadasa, II.118a. 2. Jinamahima was celebrated regularly even by the gods in Namdisara diva; Vasudevahindi by Sanghadasa, 171. 3. Vasudevahindi by Sanghadasa, 134.
604 After the marriage of Amsumamta, Atthahiya mahima which is also referred to as dhammajagariya (religious vigil) was performed 1. In such celebrations all artistes and clubs were invited to participate in singing songs and playing upon instruments during the night in honour of the gods2. Kamapadaga, a saviya, held celebrations in honour of the Jinas as a gesture of gratitude after she was out of a dangerous situation3. Another important festival referred to in the Vasudevahindi by Sanghadasa is the Imdamaha. Its origin has been traced to the first sovereign Bharata. The story goes that once Bharata asked Indra to show his form which, according to Indra, being very lustrous was very difficult to look at. As such he showed one of his fingers to Bharata. With the worship of that finger started the Imdamaha+. 1. Ibid., 212-13. 2. Vasudevahindi by Sanghadasa, 212-13. 3. Ibid., 2940 4. Ibid., 184. See Jain, J.G. Lehta. It was one of the important festivals of the olden times and was celebrated on the full moon day of Asadha month. Asadha Nisitha curni (19, F.1174) quoted by Jain, Op.cit. P. 216. For a ya detailed description of the worship of the banner of Indra as given in the Uttaradhyana Tika (8, P.136),See, Jaina, Op.cit., P. 216.
605 In the description of the celebrations of Imdamaha held at Bhaddilapura the Vasudevahindi by Sanghadasa states that many people had gathered near the place where Imda was worshipped by young ladies. While leaving the place in vehicles, every one drove his vehicle keeping the revered place to his right 2. 1 There is also a reference to the red banner of Imda3 which was probably connected with the rituals of Imdamaha. Another festival of local importance referred to in the Vasudevahindi by Sanghadasa is the saramaha,i.e festival in honour of the lake near the city of Campa. Even Vidyadharas attended this festival and presented dance recitals in honour of the lake 4. In the Vasudevahindi by Dharmadasa also there is a reference to the Atthahiyamahima which was hela by the Vidyadharas on mt. Simanaga in commemoration of the investiture of the lores a by Dharna, the king of Nagas 5. The description of these is similar to the komudi celebrations held in Savatthi. 1. For a similar description of Imdatthana, see BrhatkalpaBhasya, 4.5153. 2. Vasudevahindi by Dharmadasa, 220-21. 4. Ibid., 155-56. 3. Palasapattaparihio viva sakkajihao; Vasudevahindi by Sanghadasa 187. 5. Vasudevahindi by Dharmadasa, II.26a. Another Atthahiya in honour of monk Samjayamta held regularly by the Vidyadharas is also referred to; Vasudevahindi by Dharmadasa, II.167a.
606 There are also references to the fairs of the Vidyadharas which were held at Harikuda and also those celebrated in honour of a royal monk Hari and the cupidlike Jina (Jinamadanajatta)1. Here in the Vidyadharas worshipped a dhammacakka placed outside the shrine, as the shrine was closed and the door could be opened only by an illustrious person (uttamapurisa). Vasudeva, when he attended the fair, opened this door with the power of his virtues and made an access to the shrine wherein were installed the images of the Jinas 2. 1. Bahubali has been referred to as Kamadeva in the Adi Purana (8.52-53). According to M. Govinda Pai the word S Commata, which is associated with the colosi of Bahubali the is related linguistically with Sanskrit word Manmatha, meaning Cupid. On the basis of this he concludes that Gommata was an epithet of Bahubali himself. See his article Why Are the Bahubali Colosi Called Gommata" IHC Vol.IV, Pp. 270-286. Dr.A.N.Upadhye, however, on the basis of the information of Gommatasara, a treatise written by Nemicandra, says that Gommata was an epithet of king Camundaraya. As the collosus of Bahubali at Shravan Belgola was erected by the king, the image was called Gommatesvara. "The Materials for the Interpretation of the Term Gommata" IHQ, Vol. XVI, PP. 819-26. S 2. Vasudevahindi by Dharmadasa, II.119b-120a.
607 Nagas were feared and worshipped as the presiding, deities of waters 1 and hidden treasures2. For the Vidyadharas the king of Nagas had a distinguished reverence 3 as he was responsible for the reinvestitute of lores in them. harada The Vidyadharas held a nagamahima at nagabilaya where a naga was in charge of the divine shield and sword. Here, all the Vidyadharas gathered forgetting their personal rivalries and enmities and worshipped the pool (harada), on the fifth day in the bright fortnight of the month of Magha+ There is also a reference to the celebration of nagamahima by a princess of Varanasi in a sacred grove near the city 5. city 5. 1. ibid., II.3a. 2. Ibid., II.106b-107a. 3. Pabhavati after regaining her lores through penance, worships the Vidyadevatas, Risabha and Nagaraya, Vasudevahindi by Dharmadasa, I.45b. 4. Vasudevahindi by Dharmadasa, 106b-107a. 5. Ibid., II.185a.