APPEARANCE OF KRISHNA IN JAIN MYTHOLOGY

Jaina Mythology depicts the unique relationship between Neminatha,22nd Tithankara, Krishna, Baldeva, and Jarasandha. Krishna is not revered as God but 9th Vasudeva and one among the 63 illustrious persons, who have asserted this status due to karmas in their previous births. The template of the relationship mentioned above is an archetype that has been repeated and will repeat in Jain Universal History. Jaina mythology presents a new perspective and opens new dimensions for further exploration of the interactions between Hindu and Jaina sects. This article will discuss and analyze about some of the legends of Krishna in Jaina mythology.

Krishna’s figure is not just prominent in Hindu mythology but also holds one of the important places in Jain mythology. In Hinduism, Krishna is one of the ten avatars of Vishnu God and in Jain mythology, Krishna is placed as the ninth Vasudeva, one among 63 ‘salakapurusa’. Legends of Krishna in both traditions have similarities and differences. This pontificates to the continuous interaction between both sects, reflective of dialogical tradition within India. This article is an attempt to explore the identity of Krishna in Jaina mythology and the influence of both sects on each other through legends of Krishna.

The concept of salakapurusas, the illustrious beings, in Jaina Cosmotheory, comprises 24 tirthankaras,12 chakravartins,9 baldevas,9 vasudevas, and 9 prati-vasudevas. The deeds and actions of these 63 illustrious beings in Jainism are considered to be ideal. Shakal purushas are indicative of Jain Universal History. In Jainism, the wheel of time is divided into Utsarpini and Avasarpini. Tirthankaras,  are ranked the top most and the purest. All others are ranked below them. Each Vasudeva is considered to be below Chakravartins, Each Vasudeva has baldeva(half-brother) and a nemesis, Prati-Vasudeva. Prati-Vasudevas are destined to be killed by Vasudevas.  Krishna, the 9th Vasudeva is related to Neimantha, the 22nd Tirthankara, as his cousin. He is destined to kill Jarasandha, the parti-vasudeva. The battle between the two is widely accounted for in Jaina mythology. Therefore, the role of Krishna and Neminatha becomes important in the accounts of Mahabharata retold by Jains.

( Neminath,22nd Tirthankara, Girnar Hill, Junagadh,Gujarat.

 Image Source: https://upload.wikimedia.org/wikipedia/commons/9/9b/Neminath_Girnar.jpg)

The relationship of the ninth Vasudeva, Baldeva, and the Tithankara is mentioned in Harivamsha Purana. Trisastisalakapurusacaritra, written by Acharya Hemchandra Suri in the 12th century CE, incorporates various lores of the epic Mahabharata, including the killing of Jarasandha by Krishna. This marks a departure from Hindu mythology. A brief of the myth of Krishna, accounted in Harivansha Purana is – that Jarasandha’s daughter, Jivayasas, was married to Kansa. Vasudeva(Krishna’s father) was married to Kansa’s cousin, Devaki. In their honor, Kansa hosts a celebration. In the festival, Jivayasas humiliates, Atimuka, a Jain monk and younger brother of Kansa, for her flirtations. The enraged monk curses that the seventh child of the couple in whose honor the celebration is kept will destroy Jivayasas’s husband and father. As the story goes further, Krishna kills Kansa. When Jarasandha gets to know about this he asks Samudravijaya to surrender Baladeva and Krishna. When refused, Jarsandha declares battle against Krishna. Considering the threat in Mathura, Krishna goes to Dwarka and establishes the kingdom. Eventually, Krishna and Jarsandha along with allies confront each other, in a battle. Pandavas allies with Krishna while Kauravas allies with Jarasandha. Neminatha appears in the battle and blows the conch of Krishna which terrifies the enemy army. He is considered to have played a decisive role in turning the war in favor of Krishna’s army. Krishna eventually kills Jarasandha, According to Hemachandra’s account, after killing Jarasandha he becomes Vishnu. The account is such that the role of Kauravas and Pandavas is relegated to secondary, while the whole battle revolves around Vasudeva and prati-Vasudeva. 

(Neminatha blowing Krishna’s conch documented in Kalpa Sutra)

Image Source: https://upload.wikimedia.org/wikipedia/commons/9/9b/Neminath_Girnar.jpg)

 Krishna in Jainism is not revered as God, as in Hinduism. Krishna is considered to be Karamavir– an action hero and is subjected to the laws of karma. Therefore, this status given to Krishna in Jain’s Universal history is a result of karmas in previous births. Jain mythology has no regard for Krishna’s miracles in childhood like Hindu mythology. Rather these miracles are attributed to the guardian deities of Krishna, who are involved in samsara. Krishna’s mischievous acts aren’t appreciated, rather are condemned. Whereas, Krishna’s cousin Neminath or Arishtnemi,22nd Tirthankara is considered to be Dharamvir-the one who is on the path of Dharma, righteousness. Jaina’s belief system uses the archetype of the relationship between Vasudevas and Prati-Vasudevas, the appearance of Tithankaras and Baldevas to build their cosmic theory.  The battle between Jarsandha and Krishna is suggestive of many numbers of similar battles that have happened in the past and will have till infinity and Tirthankaras will keep appearing in stipulated times within Jain Universal History. 

 The relationship between Arishtnemi and Krishna is shown as such that Krishna always makes endeavors to lure Arishtnemi into worldly pleasures. However, Arishtnemi always declines the offer. Once, under the pressure of Krishna, Arishtnemi agrees to get married, though reluctantly. On the way to his marriage, he hears cries of animals being killed for the marriage feast. Tears welled up his eyes hearing such shriek. He orders to free all the animals and decides not to marry. Thereafter, he takes renunciation and attains salvation and becomes the 22nd Tirthankara in current Avasarpini. Krishna after getting free from all his karmas to destined to become the 12th Tirthankara in the future

The aforementioned myths are one of the many stories that suggest the influence of both sects on each other. Nevertheless, Jain’s account of stories Mahabharata in Jaina Puranas is neglected and compared to a poorly imitated and distorted version of the original. However, this theory is contended by other scholars like  Klaus Bruhn, and Krifel who reexamined this notion by illustrating that the evolution of the Avatara system happened along the lines of the Universal history of Jainism. Both religions have run parallel along each other in particular times, at times competing with each other for patronage. Mutual connections between the two have shaped each other. Rather than negating Jaina mythology and looking at it as an alternative can bring new dynamics and open up several possibilities for research in unknown dimensions.

References:

Jonathan Geen,Kr˳ṣṇa and His Rivals in the Hindu and Jaina Traditions Source: Bulletin of the School of Oriental and African Studies, University of London , 2009, Vol. 72, No. 1 (2009), pp. 63-99

Alternative Krishnas Regional and Vernacular Variation On A Hindu Deity ,edited Guy L. Beck ,JEROME H. BAUER, Chapter 9,  Hero of Wonders, Hero in Deeds Vasudeva Krishna in Jaina Cosmohistory, 2005, State University of New York Press, Albany

Jonathan Geen, Fair Trade and Reversal of Fortune: Kr̥ṣṇa and Mahāvīra in the Hindu and Jaina Traditions Source: Journal of the American Academy of Religion, Vol. 79, No. 1 (MARCH 2011), pp. 58-89