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nature of cycle of Karma and transcend through meditation in order to be free from the bondage of Karma.
Thus we see that the thoughts of Harigiri compiled in Rishibhashit deal elaborately with the consequences of attachment with reference to proper and organised human endeavour and Karma principle. But all these facts have been explained in the preachings of other Rishis in a similar fashion. As such, it is difficult to say that Harigiri had some original line of thinking. We can only state that he presented the Karma principle as an assimilation of Niyativad and Purusharthvad.
There is a mention of Harit-ther in the Buddhist tradition. 192 But it is difficult to conclude that this Harit-ther and Harigiri of Rishibhashit are same. Although he has been said to be an Arhat and a proficient ascetic, in absence of details, nothing can be said conclusively. Besides Buddhist tradition, the lineage of Acharyas given in Brihadaranyak-upanishad193 mentions one Harit Kashyap, a disciple of Kashyap. I feel that there is a probability of Harit Rishi of Brihadaranyak-upanishad being Harigiri of Rishibhashit. But in absence of conclusive proof it is difficult to accept this statement also.
25. AMBAD PARIVRAJAK
194
195
The twentyfifth chapter of Rishibhashit' is about Ambad Parivrajak. In Jain canonical literature his mention can be found, besides Rishibhashit, in Samvayang," Bhagwati, 196 Aupapatik, 197 and Sthanang, 198 also. In Samvayang he is believed to be a future teerthankar in the next time cycle (ascending). According to Bhagwati-sutra he was a parivrajak living in Sravasti town. The incident of Ambad Sanyasi accepting Sravak Dharma (Jain religion) after a dialogue with Mahavir is narrated in Bhagwati and Aupapatik sutras. This indicates that inspite of having faith in Mahavir's religion he maintained his independent tradition.
Aupapatik also conveys that a branch of Brahman Parivrajaks carried his name. This branch probably continued till the present edition of Aupapatik was concluded, which was around 4th-5th
Rishibhashit: A Study 189