Isibhasiyai and Pali Buddhist Texts A Study

Author(s): C S Upasak
Publisher: Z_Aspect_of_Jainology_Part_3_Pundit_Dalsukh_Malvaniya_012017.pdf
Catalog link: https://jainqq.org/explore/250126/1

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THE ISI HASIYAI AND PALI BHDDHIST TEXTS-A STUDY C. S. U pasak The Isibhasiyai (Rsibhasitani :1 c. 2nd-1st cent B. C.) is the only Praksta Jaina text which incorporates the sayings of some 44 (or 45) seers most of whom, from the later Jaina standpoint, are definitely heretics, or at best are those that belonged to contemporary non-Jaina religious folds. These saints are designated as 'Isi' (Rsi, though not in the same connotation as given in the Brahmanical texts), in this ancient Jaina work. They, moreover, and invariably, are called 'Araha' (Arhat), the two honorofic terms are used there as synonyms. "Isi' is a person gifted with special spiritual powers of insight and intuition, a holy man, an anchorite. In Pali Buddhist texts, 'Isi' occurs as a synonym of "Paccekabuddha," and probably was used in the same sense as implied in the Jaina texts Paccekabuddha attains enlightenment' by himself, without any guidance or help of a teacher like the Buddha, but does not indulge in proclaiming and propaga. ting the 'Truth' and so does not found his 'Sangha' or sect and hence had no following. It appears that, in the Buddhist texts, the Buddha, the Paccekabuddha and the Arhat as terms were somewhat more frequently employed than in the Jaina texts where the term muni became popular for a saint, although all these terms were known to both the branches of the Sramanic culture. Undoubtedly, the term Paccekabuddha has been exclusively used by the Buddhists in early times, the Jainas seemingly adopted it later. In the Buddhist tradition the Paccekabuddha was held in very high esteem and is mentioned along with the Buddha and the Arhat. During the Kusana period, in the early centuries of the Christian era, when the worship of the Buddha became more popular by his thorough deification, the worship of Paccekabuddha also became popular. In the Taxila Scroll Inscription of a Kusana king (year 136 / A, D, 79), exhumed from Dharmarajika stupa along with the relics of the Buddha, the worship of Paccekabuddha is recorded together with the Buddha and the Arhat %. The I sibhasiyai is a text in which, as the later Jaina commentaries explain (pointed out also by Walther Schubring), the term 'Isi' is used in the sense of Pratyekabuddha, although in the text the term Pratyekabuddha never figures; instead, we largely find Arahat, and sometimes not even 'Isi' for a saint. For instance, Satiputta (No. 38) is designated as Buddha (Satiputtena Buddhena Arahata buitan). At most of the places in the Isibhasiai, the assertions of the saints are described as....arahata isina buitan, thus specifically calling them both 'Isi' and Arahata (not Pratyekabuddha). The text also refers to an Arahata and 'Isi' (No. 21) who is described as taruna (young) in age and who was the son of a middle

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The Isibhasiyai and Pali Buddhist Texts --A Study class householder (gahapatiputta) suggesting that usually the isis were of advanced age and hailed from the upper class of the society, mostly Brahmanas and Ksatriyas. Four Brahmana parivrajakas (non-sramanic wanderer-ascetic), namely Pingala (No. 32), Isigiri (Rsigiri) (No. 34), Sirigiri (Srigiri) (No. 37) and Divayana (Dvipayana) (No. 40) are mentioned in the text; while three of them are designated as Arahat and Isi, Isigiri (No. 34) is called only Arahata. Buddhist Influence As we earlier have seen, the Isibhasiyai includes the assertions of a number of sages which definitely are either of Buddhist or Brahmanic folds. A number of its verses are parallel to early Pali Buddhist texts, some of them being almost exactly the same, both in general form and content. This feature of the text points to its being very ancient, probably soon after some of the more ancient texts of the Pali Tipitaka. The inclusion of the sages not belonging to the Jaina, leaves no doubt that the 'sages' or seers' in true sense were equilly revered and honoured by other religionists also, notwithstanding their philosophical differences or ecclesiastical and religious practices. The Isibhasiyai in this respect is an illustrious text, indeed very important for the cultural study of ancient India, revealing as it does the cultural commonality shared by all the religionists of that period. Saintly personages in ancient India were held in the highest esteem by the society and they commanded the utmost respect. This fact is known from several sources, but mainly from literature. The account of these Isis in the text is called Ajjhayana (Skt. Adhyayana) or 'study of the philosophical views of the sages. However, neither chronological order nor sect-wise grouping can be noticed in the text. It contains rather an arbitrary selection and equally arbitrary ordering of the Isis. The very first Ajjhayana is about Narada. Narada is a popular "Devarsi" in the Brahmanical mythology; in the Pali text also, the personages bearing the name Narada are equally popular. Pali texts mention as many as 18 persons with this appelation.4 It is difficult to ascertain the identity of the Natada of the Isibhasiyai with any found in the Pali texts. There is one Thera Narada in the Samyutta-Nikaya (II, 115) who declares himself as being aware of the nature of Nibbana, but he is not an Arahanta. The ninth out of the twenty-four Buddhas was also called by this name but not Paccekabuddha). Two sages called 'Narada' are mentioned in the Jatakas. One is described as a 'sage', brother of Kaladevala and pupil of Jotipala in the Indriya Jataka (No. 433) and the other is an ascetic, son of sage Kassapa who finds mention in the Cullanarada Jataka (No. 220). Obviously, the Isibhasiai text may have refered to any of these sages having this name, but probably not that of the Brahmanical mythology, as we do not find any hint toward him in the Isibhasiyai.

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C. S. U pasak The second saint of the text is Vajjiputta, who is both Arahat and Isi. He is said to have advocated the law of kamma (karma). It is kamma which determines the future birth on the basis of the deeds done in the past. Of the kammas, moha (delusion) is the cause of all the sufferings. As the name suggests, he belonged to the Vajji (Vatsi) clan of Vesali (Vaisali), and probably a person of some standing. In the Pali Buddhist texts, two Vajjiputta Theras figure, who probably represent one and the same person (Cf. DPPN Vol. II, p. 810, 811). He is called there an Arahat. In the Dhammapadatthkatha (III, 406ff.) he is called "Raja'; probably, then, he belonged to the princely family of Vesali. The Isibhasiyai perhaps refers to this very Vajjiputta Thera of the Buddhist text. He may be regarded as the one who was the head of the Vrjjiputras, as Schubring chooses to describe (p. 4). But Vrijiputra school of thinking flourished somewhat later, probably later than our text. The name of another sage, Devila (No. 4) of the text figures in the Pali text as Devala and also as Asita Devala (DPPN vol. I, p. 70). And if we take Devila as Devala, we are reminded of a sage who visited the court of Suddhodana, the father of Gautama Buddha, and who prophesied that the child Siddhartha will become a 'Cakravrtti' if he chose to be the ruler, and, if a recluse, would become a Buddha. He is said to have attained various miraculous powers, iddhis (riddhis). Because of his dark complexion and probably to distinguish him from other sage of the same name, he is known as Asita Devala or Kaladevala (DPPN. Vol. I, p. 208). Another sage by the same name is known from the Dhammapadatthakatha (I. 32). He lived in the Himalayas and once, while he was staying with another ascetic named Narada under the same roof, the latter was trodded over in the night: (Cf. DPPN. II, p. 1116). A Paccekabuddha with this name is mentioned in the Theragatha Afthakatha (1. 368), At least five persons of this name are found in different Pali texts (Cf. DPPN. Vol. I, p. 1116), and it appears that the Isibhasiyai refers to any of them, very probably to Asita Devala. One other saintly personage referred to in the Isibhasiyai is Ang risa Bharaddaya (Angirasa Bharadvaja) (No. 4) who is mentioned several times in the Pali texts as one of the ancient Vedic seers. (DPPN. Vol. I, p. 20). A Paccekabuddha bearing that name is also mentioned in the Majjhimanikaya (III, 70) for instance. Even the Buddha is called Ang rasa several times in the Pali texts (Cf. DPPN. Vol. I, p. 20). Another ascetic by this name occurs also in the Jataka (IV. 99) in a list of eleven ascetics who were born in the heaven Brahmaloka. (Cf. DPPN. I, p. 20). The Isibhasiyai probably refers to the Vedic Rsi by this name. An Arahanta Bakkula Thera is referred to in the Pali text who got the initiation at the age of eighty and became emancipated only within eight days after hearing the preachings of the Buddha. Vakkalaciri (No. 6) of the Isibhasiyai is probably different from Bakkula Thera of Pali text, Vakkalaciri probably was a seer of the Brahmanical tradition who used to clad himself with the cloth made of

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The Isibhasiyai and Pali Buddhist Texts-A Study 71 bark (valkala). Mendicants with this dress are common in the Brahmanical tradition who used to clad themselves with the cloth made of bark (valkala). (In the Jaina lore, the personality of the Brahmanical "Rsyasonga" has been fused with "Vakkalaciri"). Mahakasava (No. 9) is obviously the same person who is known in the Pali texts as Mahakassapa, one of the most eminent disciples of the Buddha. He had attained a very high level in saintlihood. He, in point of fact, is the same great patriarch who presided over the first Buddhist Council held at Rajaglha in order to make the collection of the words of the Buddha soon after his Mahaparinibbana. (DPPN. Vol. II, pp. 476-483). The prose and the verses occurring in the Isibhasiyai in his context deal with the theory of kammavada as propounded by the Buddha which supports the authencity of the text. The text's statements ascribed to Mahakasava are true, as they should be upheld by one of the Buddha's main disciples like Mabakassapa. Mankhaliputta of the text (No. 11) is obviously "Makkhali Gosala", one of the six heretical teachers mentioned in the Pali texts, who were contemporary to the Buddha. He is also known to the Jaina texts, particularly the Vyakhyaprajnpti. Gosala had his own followers and his own Sangha In the Buddhist Pali texts he is described as Sanghi and Gani which suggest that he was enjoying a high status among the mendicants of Buddha's time. He is said to have propounded the view that there is no cause either ultimate or remote for the depravity of beings or for their restitude. But his views are confused and difficult to understand : (DPPN. Vol. II, pp. 398-400). So we find here, in the Isibhasiyai, as rightly pointed out in its Commentary, that while the stanzas 1-4 deal with the acquired knowledge, the stanza 5 contradicts the moral insight : (Isibhasiyai, p. 107). During the life time of the Bu 'dha, a sage Uddaka Ramaputta was renowned for ascetic practices, As is recorded, the Buddha also went to him for instructions soon after leaving his home as a wanderer. Although the Buddha abandoned him for finding him not 'perfect', he held him in high regard because of his spiritual attainments. In the Isibhasiyai (No. 23) we find him described both as an Arahat and Isi. He is said to have believed that, by purifying the eight types of defilements (mala), one reaches a stage where he remains for ever. In the Pali texts he is said to have attained a state of "neither consciousness nor non-consciousness (Nevasanna nasaina), the Fourth' jhana' where factors like sukhu (happiness) and ekaggata (ekagrata, concentration) exist. The 26th Isi of the Isibhasiai is devoted to Mayanga who may be identified with Matangafof the Pali texts. However, there occur four persons bearing this name. He may be the one who is said to be a Paccekabuddha : ( DPPN. Vol. II, p. 599). The allegory of krsi or tilling of the land as found in the Isibhasiyai may be compared with the description found in the "Kasibhara-dvaja-sutta" of the

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72 C.S. Upasak Suttanipata Cf. Gatha 77, Khuddakanikaya Vol, I, Nal. Ed., p. 281) and also in the Samyutta-nikaya with a little variation. Pinga is another Brahmana parivrajaka (No. 32) whose utterances are recorded in the text. His statements may be compared with the sayings of the above 'Isi Mayanga'. Both of these Isis compare the life of an ascetic with a farmer who tills the land by the bulls. sows the seeds in the field; so also the ascetics till the land of atma; the tapa or penance is the seed, samyama or moral restraint is like the two nangalas or furrows and ahimsa is the rains of the mendicants. This is the divine agriculture" or Dharmagarbha-krsi. Here, again, the allegory is the same as we find in the Suttanipata and in the Samyutta-nikaya of the Pali Tipitaka as mentioned in the foregoing, These similar accounts suggest that the ascetics or religious wonderers had to encounter with the people for substantiating their 'unproductive' way of life. The Buddha also had to justify his monastic life by comparing it with the life of a farmer while discussing with Kasi Bhardvaja, a big landlord of his time. Isi Ping of the Isibhasiyai text is said to be a Brahmana Parivrajaka. The Anguttaranikaya mentions one Brahmana named Pingiyani of Vesali who is said to be the follower of the Buddha. (DPPN. Vol. II, p. 199ff.) Again, in the Samyuttanikaya (I. 35, 60), another Pingiya is described as a Bhikkhu who attained Arahatship. It is difficult to descern Pinga of the I sibhasiyai from any of the Pali texts. The Jaina text probably refers to an earlier Pinga from whom a line Pingayani emanated. But the allegorical illustrations are interestingly similar which point to the archaic nature and hence antiquity of the Isibhasiyai. The utterances of the two sages, namely Satiputta and Sanjaya are placed in the text one after another (Nos. 38 & 39). Satiputta has been identified with Sariputta of the Pali canon. He is one of the two "Chief Disciples" (Aggasavalas) of Gotama Buddha, the other is Moggallana The Buddha has praised Sariputta as 'foremost among those who possessed wisdom' (Etaggam mahapannanam): He is looked upon as a sage next to the Buddha, as wise in understanding the Dhamma as the Buddha himself. Significantly, in the Isibhisiyai, he is the only saint who is designated as 'Buddha' and 'Arahat' while other sages hold the title of 'Isi' and *Arahat' or 'Isi' or 'Arahat' only. Probably because of his first grade spiritual achievements he was held in high esteem and reverence by all other religionists of the period. He was probably popular among other sects and equally among the Jaina saints who also paid him full regard on account of his spiritual attainments. The compiler of the Isibhasiyai probably was aware of the esteemed personality of Sariputta and so calls him 'Buddha' (not isi), and thus, the text in the original linguistic form may be a composition of not later than the 3rd or 2nd cent. B. C, if not still earlier. The other saint Sanjaya, a contemporary of Sariputta (and also of the Buddha and Mahavira) is included in the list of six 'heretical teachers'

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The Isibhasiyai and Pali Buddhist Texts--A Study 73 in the Pali texts. (DPPN. Vol. II, p. 999f.) He is called there Saojaya Velatthi. putta. Sariputta and Moggallana, the two "Chief Disciples of the Buddha were his earlier disciples before they joined the Order of the Buddha. Saojaya had formed his own Sangha and probably had gathered a good number of followers. It is recorded in the Pali texts that he had died soon after Sariputta joined the Sangha of the Buddha at Rajagsha. Saojaya of Isibhasiyai appears to be the same saint who is known to the Pali texts. In the Commentary (Sangrahani) of Isibhasiyai, both Sariputta and Sanjaya are described as non-Jain saints in the tirtha (life time) of Mahavira. This indicates the authenticity of the text and also proves that both were contemporary to the Buddha and Mahavira, as also evidenced from other sources, The teachings of the above-noted saints succinctly recorded in the Isibhasiyai and traceable in the early Pali Buddhist texts, are once more points in evidence as regards the venerable antiquity of the text. The author of the text is well aware of the great saints of ancient India and so he records their names and their teachings on the whole fairly/accurately. Thus, this text is one more valuable source for the evaluation of the religious ambience of the times that were contemporary, preceding, and immediately succeeding Buddha and Vardhamana Mahavira. Note and References 1, Ed. Walther Schubring, L. D. Series 45, Ahmedabad 1974. 2. Cf. Rhys Davids, Pali-English Dictionary, p. 385; R. C. Childers, A Dictionary of Pali Language, p. 309; Abhidhanarajendra, Vol. V, p. 1325; Tattvarthadhigama of Umasvati, Pt. II (Surat, 1980), p. 309; Sarvarthasiddhi Ch. X-9. Also cf. for Rsi in Amarakosa, 2.7.42. Cf. Mahavansatika XII, p. 277 (Nal. Ed.). 3. Devaputras Khusanasa arogadaksinaye sarvabudhana puyae pracagabudhasa puye. Epigraphia Indica-I, XIV, p. 295, G.r.l., Vol. II, Pt. 1, No. XXVII, p. 77. 4. DPPN, Vol. II, p. 52ff. 10