Rishi Bhashit and Principles of Jainism
By Dr. Sagar Mal Jain
A comprehensive study of Rishibhashit forces us to consider whether it propagates the beliefs of Rishis other traditions or it is just a propagation of Jain beliefs in their name. A cursory glance makes one believe that only Jain beliefs have been propagated in their name. Prof. Schubring and, with his reference, Prof. Lallan Gopal have inferred that the compiler lacks authenticity in quoting the discourses of Rishis and has presented them in his own way; the basis for this inference is the similarity of beginning as well as end of each discourse. This conclusion appears to be true looking at the Jain traditional terms like Panch Mahavrat, Kashaya, Parishah etc.
For example, in the chapter of Narad there is a mention of four ways of cleansing which is nothing but propagation of the Chaturyam conception of Jains. In the chapter of Vajjiyaputta the Karma principles have been prorogated. This Chapter confirms that life is directed by Karma, and attachment is the cause of sorrow. It also explains that the transition of Karma in attachment and vice versa is cyclic like seed and plant. The cycle of Karma is terminated by wiping out attachment first as destruction of roots destroys leaves, flowers, and fruits of a tree. This concept of Karma can also be found in chapters 13, 15, 24, and 30 of Rashibhashit. Similar details are also available in Jain tradition in the thirty second chapter of Uttaradhyayan.
Similarly, the third chapter of Asit Deval in Rishibhashit contains the concept of sin being same as adhesive; this concept is popular in Jain tradition having a particular mention in Acharanga. This chapter also contains the mention of Panch Mahavrat, four Kashaya as well as eighteen sins from Himsa to Mithyadarshan Shalya. Also included is the form and details of Moksha which is Shiv, Atul, Amal, Avyaghat, Apurnabhava, Apunaravrata and Shashvat. Similar description of Moksha is available elsewhere in Jain canonical literature. The mention of Panch Mahavrat and four Kashaya can be found in many chapters of Rishibhashit.
The ninth chapter if Mahakashyap contains details of Punya, Papa, Samvar and Nirjara. This chapter mentions Kashaya also. In the ninth chapter while discussing inflow of Karma, the causes have been named as Mithyatva Dirshti, Pramad, Kashaya and Yoga which is similar to that in the Jain tradition. It also contains many Jain traditional words like Upkram, Baddha, Sprishtha, Nikachit, Nirjirna, Siddhi, Shaileshi Avastha, Predashodaya, Vipakodaya etc. The concept of the soul being eternal and transitory, the form of Siddha stage and the process of bondage and shedding of Karma, mentioned in this chapter are same as those in Jain philosophy.
Similarly the concepts of Dravya, Kshetra, Kala and Bhava are also found in many chapters. The twelfth chapter of Yajnavalkya talks about process of Gochri and Shuddhaishana which are same as in Jain tradition. "Soul is the doer of Karma and sufferer of consequences bad or good," has been mentioned in the fifteenth chapter of Madhurayan. The seventeenth chapter of Vidur contains mention of Savadyayog Virati and Samabhaba. Ninteenth chapter of Aariyayana refers to Arya Jnana, Arya Darshan, and Arya Charitra which are akin to Samyak Jnana, Arya Darshan and Arya Charitra. The twenty second chapter emphasis's the predominance of male in the field of religion and demeans female which is same as in the ltthiparinna chapter or Sutrakritang.
In the twenty-third chapter of Ramputta, just like Uttaradhyayan (28-35), topics about seeing through Darshan, detachment, three disciplines, and dissolution of eight types of Karma through Tapa have been discussed. The concept of eight types of Karma is a specialty of Jainism. Again, there is mention of Jnana, Darshan and Charitra in the twenty fourth chapter. The same chapter also includes the four Gatis namely, Deva, human, Tiryanch and Narak. The twenty-fifth chapter titled Ambad discusses four Kashaya, four Vikatha, five Mahavrata, three Gupti, discipline of five senses, six life forms, seven fears, eight prides, nine Brahmacharyas and ten places of meditation. This chapter also discusses the six reasons for eating which are also found in Sthanang (Stha-6). It may be noted that although Ambad has been mentioned in Jain canons as a Parivrajak, it has been said that he respected Mahavir; that is the reason that this chapter contains maximum number of Jain concepts.
In the twenty-sixth chapter of Rishibhashit the description of Brahmin has been included just like that in twenty-fifth chapter of Uttaradhyayan. Same chapter also mentions Kashaya, Nirjara, six life forms and compassion towards all living. In the thirty first chapter of Parshwa we again come across Chaturyam, Ashtavidh-Karm Granthi, Char Gati, Panchastikaya and Moksha Sthana. This chapter, like Jain concepts, conveys that living being moves upwards and matter downwards. However, the presence of Jain concepts in this chapter is not out of place because Parshwa has been accepted as one belonging to Jain tradition.
Lately, scholars have started believing that the knowledge of Jains has been inherited from the tradition of Parshwa. Schubring has also recognized the influence of Parshwa tradition on Rishibhashit. Again the thirty-second chapter of Ping prorogates the liberation of four Varnas just like the Jain belief. The thirty-fourth chapter also contains discourses about Parishah and Upasarg. This chapter also discusses the liberation of monk indulging in give Mahavrata, free of Kashaya, free of attachment and inflow of Karma. Thirty-fifth chapter of Uddalak once again, contains mention of three Gupti, three Danda, three Ralya, four Kashaya, four Vikatha, five Samiti, Panchendriyasanyam, Yogasandhan, Navakoti Prishuddha, details of different clans free of ten Dosha, acceptance of eatables prepared for others, cold and lifeless. The same chapter also mentions Sangya and 22 Parishaha.
Thus, we observe that Rishibhasit contains many Jain concepts. It is natural to question of the Jain Acharyas have compiled their own concepts in the name of the Rishis of Rishibhashit or the concepts were originally of these Rishis and percolated into Jain tradition. It is evident that leaving aside Parshwa and Mahavir, all other Rishis of Rishibhashit were either independent ascetics or belonged to traditions other than Jain. Some of them, however, can be found in Uttaradhyayan and Sutrakritang. If we conclude that the concepts do not belong to the Rishis named, the authenticity of the work and its compiler becomes doubtful. On the other hand to accept that all these concepts came to Jains from other traditions is also not satisfactory. So we proceed first to examine if the concepts mentioned in Rishibhashit are of the Rishis named or of Jain Acharyas.
Question of Authenticity of Concepts preached in Rishibhashit : Although all the concepts and related literature of all the Rishis of Rishibhashit are not available in traditions other than Jain, still, concepts and thoughts of many are available in other traditions, even today. Yajnavalkya is mentioned in Upnishads, Vajjiyaputta, Mahakashyap and Sariputta can be found in Buddhist Tripitak literature. Similarly, Vidur, Narayan, Asit Deval etc. find place in Mahabharat and other works of Hindu tradition. By comparing their ideas mentioned in Rishibhashit with other sources we can evaluate their authenticity.
In eleventh chapter of Rishibhashit, the discourse of Mankhali Goshalak are compiled. Bhagwati Sutra and Upasakdashang of Jains; Suttanipata and Samanja Mahafal Sutra in Deeghnikaya of Buddhists; and 177th chapter of Shantiparva in Mahabharat of Hindus are other works where Mankhali Goshalak or Mankhirishi has been mentioned. All the three sources tell him to be a supporter of Niyativad. His discourses in Rishibhashit also contain indirect references to Niyativad. It is stated in this chapter that he who trembles, feels pain, is irritated, hurt, moved, inspired by seeing the transformation in matter is not detached. A detached one does not have all these effects on seeing the transformation of matter. This is an indirect confirmation of Niyativad in relation to the transformation of matter. This is an indirect confirmation Niyativad in relation to the transformation of matter. The world has its own movement and parameters according to which it continues to move. A mendicant should look at and understand this movement, but should not be influences by that.
The basic philosophical teaching of Niyativad ought to be that one should only remain as a witness in the eventful movement of this world. In this manner this chapter reflects only the basic philosophical teachings of Goshalak. On the other hand the description of the principle of Mankhali Goshalak in Jain and Buddhist literature is in fact a distorted inference. The author of Rishibhashit is, in fact, much more authentic than the authors or Tripitak and later Jain canons.
The preaching's of Mankhi Rishi of 177th Chapter of Shantiparva in Mahabharat confirms Niyativad on one hand and preaching of detachment on the other. This chapter mainly preaches spectator's uninvolved attitude and detachment from the world. It preaches detachment through Niyativad only. The world has its own system of movement and man cannot convert it to suit his needs, as such he should become detached by maintaining an attitude of uninvolved witness. The uniqueness of this chapter of Mahabharat is that accepting Mankhi Rishi as supporter of Niyativad, he has been believed to be proceeding towards detachment through his Niyativad.
On this basis it can be concluded that the preachings of Mankhaliputra available in Rishibhashit are authentic.
Similarly preaching of Mahakashyap are compiled in 9th chapter and Sariputta in 38th chapter; both are connected with Buddhist tradition. When we contemplate the ideas expressed in these chapters the presence of basic tenets of Buddhism becomes clearly evident. The discourses of Mahakashyap first o all deals with the sorrows of the world. At the root of all sorrows is Karma and at the root of Karma is birth itself. This is just a form of Pratiya Samutpad of Buddhism.
Some is the story about the 12th chapter, where the original preaching's of Yajnavalkya have been included. Besides Rishibhashit, Yajnavalkya finds mention in Upanishads and Mahabharat. In Upanishad, along with the dialogue between Yajnavalkya and Maitreyi is mentioned their desire towards Sanyas. In Rishibhashit also Yajnavalkya preaches getting rid of wordly desires and desire for wealth, he also mentions that both of these are intertwined and inseparable. As such, knowing these both one should tread the Gopath not Mahapath. It appears that Gopath is the path of detachment and Mahapath is the path of attachment ; Yajnavalkya seems to be preaching the path of detachment.
It is worth pondering if the development of the Hinayan and Mahayan concepts of Buddhism is not merely the evolved form of this concept of Gopath and Mahapath. Mahayan word in also found in Acharanga. In the chapters 310 to 318 of Shantiparva in Mahabharat are compiled the preachings of Yajnavalkya. This mainly expounds the Sankhya and Yoga concepts. This chapter of Rishibhashit also talks about the procedure of collecting alms by a monk, which is similar to the Jain method. Still this can be said that the author of Rishibhashit has not distorted the basic preachings of Yajnavalkya.
In the twentieth chapter of Utkata, Bhautikavad or Charvak Darshan has been prorogated. Although there is no mention of the author of this chapter it is certain that the ideas of Charvak have been propounded with compete authenticity. The preachings of Vardhaman available in Rishibhashit are found in almost exact similarity in the chapter titled Bhavana of second Shrutaskandha of Acharanga and 32nd chapter of Uttaradhyayan.
On the aforesaid evidences we may conclude that generally the preaching's of various Rsihis have been presented authentically. However, mainly it contains only the meditational and moral aspects without any emphasis on philosophical background. This is also true that its presentation and writing has been done by Jain Acharyas; and so it is natural that some concepts of Jains reflect predominantly in this work. Also there is enough evidence that what we today consider as Jain concepts, cold originally have been concepts belonging to other traditions creeping in later into Jainism. As such the authenticity and originality of the preachings of Rishis of Rishibhashit cannot totally be set aside. At the most we may deduce that there is an indirect influence of Jain tradition over them.
The historic background of Rishis of Rishibhashit : It is clearly established that most of the Rishis of Rishibhashit were not connected with Jain tradition. The adjectives like Brahmin Parivrajak indicate that they were from non-Jain traditions. Also, some names like Dev Narad, Asit deval Angiras Bhardwaj, Yajnavalkya, Bahuk, Vidur Tharishen Krishna, Dvaipayan, Aruni, Uddalak, Narayan have been popular in Vedic tradition and their teachings are intact in Upanishads, Mahabharat, and Puranas even today. The names of Dev Narad, Angiras Bharadvaj, Dvaipayan also find their mention in Sutrakritanga, Aupapatik, Antkritdasha besides Rishibhashit in Jain tradition as also in Buddhist Tripitak literature.
Similarly, Vajjiyaputra, Mahakashyap and Sariputra are famous personalities of Buddhist tradition and are mentioned in Tripitak literature. Mankhaliputra, Ramputta, Ambad (Ambashta), Sanjaya (Valatthiputra) are names which belong to 'independent Sraman traditions and their mention can be found both in Jain and Buddhist tradition. Prof. C.S.Upasak, in his article "Isibhasiyam and pali Buddhist Texts : A Study" has discussed in details those Rishis of Rishibhashit who have been mentioned in Buddhist literature. This article is being published in Pt Dalsukh Malvania Abhinandan Granth. Parshwa and Vardhaman are the famous, Twenty third and twenty fourth Teerthankars in Jain tradition. Ardrak is found in Sutrakritanga besides Rishibhashit. Besides these Valkalchiri, Kurmaputra, Ketaliputra, Tetaliputra, Bhayali, Indranaag are names most of whom are mentioned in Buddhist tradition. However, even those who are neither mentioned in Jain nor Buddhist tradition cannot be termed as fictitious.
On looking at the complete list of Rishis of Rishibhashit we find that only Soma, Yama, Varuna, Vayu, and Viashraman are such names which may be said to be fictitious because they have been accepted only as Lokpals in the Jain, Vedic and Buddhist traditions. But even out of these Vayu has been mentioned as a Rishi in Mahabharat. Yama has been said to be the father of Yamadagni Rishi in Aavashyak Churni. The possibility of Yama being a Rishi cannot completely be ruled out, although even Upanishads have described Yama as Lokpal. This is certain that he was a preacher as the dialogue between Yama and Nachiketa is well known in Upanishadic tradition. Varuna and Vaishraman have also been accepted as preachers of Mantras in Vedic tradition. It is possible that till the writing of Rishibhashit Soma, Yama, Varuna and Vaishramana have also been accepted as preachers of Mantras in Vedic tradition. It is possible that till the writing of Rishibhashit Soma, Yama, Varuna and Vaishramana were recognized as preachers and that is why their discourses were included in Rishibhashit.
Thus, we may conclude that excepting four or five monks all the other Rishis of Rishibhashit actually existed during prehistoric and historic periods and are not just fictitious characters.
I would only like to conclude that Rishibhashit is a valuable work not only of Jain tradition but also of the Indian tradition as a whole. The religious tolerance of Indian thought is truly reflected in this work. It also has a historical importance because it provides valuable and authentic information about many known and some unknown Rishis and their preachings. The Jain Acharyas have done a valuable service to Indian literature and culture by preserving this work. In fact this work is an undeniable proof of historical existemce of many Indian Rishis of the period between 10th and 5th century B. C.
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Source : From 'Rishibhashit A Study' Authored By Dr. Sagarmal Jain
Translated By Mr. Surendra Bothara
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Mail to : Ahimsa Foundation
www.jainsamaj.org
R1991
