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a natural doubt arises that if the ideas propagated belong to Uddalak or the compiler, put forward in the name of Uddalak. In absence of any evidence, for or against, nothing conclusive can be derived on this issue. Still the possibility that the ideas have been accepted according to the then prevailing Jain beliefs can not be ignored.
36. NARAYAN (TARAYAN) The thirty sixth chapter of Rishibhashit is about the discourse of Tarayan (Narayan) Rishi. In Jain literature, besides Rishibhashit, Narayan Rishi has been mentioned in Sutrakritang268 and Sutrakritang-churni.269 In Rishibhashit a prefix Vitta', has been added to his name; what it indicates is not clear. Sutrakritang and Rishibhashit both indicate that he was an outsider for Jain tradition, but due regards were being given to him.
The central theme of the preachings of Narayan Rishi is the irrepressable nature of anger.270 It has been stated that fire can be quenched by water but the fire of anger is difficult to quench. Fire destroys only this life but anger destroys many future reincarnations, Man inflicted with anger suffers agony and disturbance recurrently. Simple darkness can be removed by light but the darkness of anger is difficult to remove. Also, anger burns self as well as others. Because of anger all the three good attributes of Dharma (religion), Artha (wealth), and Karma (vitality) are destroyed. As such, anger should be curbed.
Although the eighth Vasudev in Jain tradition is also named Narayan, who has also been refered to as Laxman; but he is some one else, not Narayan (Tarayan) of Rishibhashit. He may be recognised as Narayan Rishi of the Vedic tradition. In Vedic or Hindu tradition Narayan is the name of the God himself; but Narayan Rishi, who is believed to be a reincarnation of God, is also mentioned there. Generally he is known as one of the pair of Rishis named Nara-Narayan;271 They are believed to have done penance for thousands of years at Badrikashram.272 There is a mention of their dialogue with Narad in Shantiparva273.
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