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Non-Jaina ascetics are referred to as Pasandina (wrong-faithed 4.85;22.9) and Lingina (22.32 bearers of some signs). This class of ascetics included Tapasas and Paribrajakas of whom the latter are referred to (Parivvao 41.27) once only. Both these types of ascetics belonged to the Brahmanical faith as it will be clear in the concluding lines of this topic. The origin of the Tapasas is referred to not less than four times in the Paumacariyam. At 3. 140-143 it relates that some of the disciples of Rsabhadeva, the first Tirthankara, could not bear the hardships of the Jaina ascetic-life and also could not dare to revert to the householder's life due to the fear of Cakravartin Bharata, the then emperor of India, hence they renounced the Jaina order and started observing new practices. They came to be known as Tapasas. This account is repeated on the occasion of the destruction of the animal sacrificce of king Marutta by Ravana, and here it is added that they composed Kusastras and deluded the people (11.96). It is once more stated on the occasion of narrating the previous births of Bharata and the Bhuvanalankara elephant (82.23). Then on the occasion of narrating the origin of the Brahmanas (Mahanas) the account of the origin of the Tapasas is given. There Bhrgu and Angirasa are mentioned as Tapasa descendants of the Brahmanas who composed Kusastras namely, the Vedas and preached the immolation of animals in the sacrifices (4.80-86). 1. See Dasavaikalika Sutra, 5.45 (Uddesiyam kiagadam puikammamca ahadam...vivajjae). }

ECONOMIC, POLITICAL & RELIGIOUS CONDITIONS 489 In the Buddhist literature also Bhrgu and Angirasa along with some others are popularly claimed to be the ancestors of the Brahmins and the Seers of the Vedic mantras. That Bhrgu and Angirasa were the Vedic Rsis is corroborated by the Vedic literature also. Bhrgu appears as a teacher and sage in the Satapatha Brahmana (VII. 2.1.11) and Angirasa is mentioned as a famous teacher in the Taittiriya Samhita (III. 1.7.3; VII. 1.4.1)³. The Tapasas used to put on the tree-bark (4.85), Kusa-grass and leaves (3.143). They kept matted hair (39.84; 33.1; 58.12). The female recluses used to put on red-ochre coloured cloths (39.110). They subsisted on the fruits of the forest (3.143), wild-corns (32.2) and roots (8.155) which were (32.2) gathered and preserved for future use. They lived in the hermitages (asamapaya 8.163 also called as tavasakula 33.1 tavasanilaya 11.51), in the forest. They are also said to be moving in groups and their organisation is called as Sangha (39.100). Whenever they passed on to some city they stayed outside the precincts of the city (39.105). The Pariyatra forest (33.3) and Vanarasi (41.48), have been mentioned as the great centres of the Tapasas. There is also a reference to the husband and wife living together as Tapasas in a Tapasakula in the forest (11.52). They kept the fire ablaze by burning the wood (82.30) and offered oblations to the fire as indicated by the reference to the 'samidha' (32.2). Observing of austerity was the general course of their life (39.102). Guests who happened to reach their hermitage (32.3) were received with modesty, and fruits and roots were offered to them (8.155). These Tapasas can be indentified with the anchorites or Vanaprasthas². A Paribrajaka who is referred to without any detail about his practices, can be identified with a Paribrajaka defined by Manu (6.34-81) i. e. as belonging to the fourth stage or Asrama of the Brahmanical fold³.