Collected Research Papers in Prakrit and Jainology Vol 02

SR No.: 007665
Original Sutra Author: N/A
Author: Nalini Joshi
Publisher: University of Pune
Publication Year: 2013
Total Pages: 170
Language: English
Classification: Book_English
File Size: 2 MB

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4. The Nature and Content of the Text
The text contains the thought-streams of 45 Rushis. The title of each of the 45 chapters (Adhyayana) contains the name of the seer. In the few opening lines of the chapter, the main thought is documented and it is told immediately that, 'this thought is told by the Arhat Rushi so and so. 2
According to the Appendix (Samgrahani) attached to the text, out of these 45 sages, twenty are believed to be contemporaries of Arishtanemi (i.e. the period of Mahabharata, fifteen that of
Parshwali.e. 250 years before Mahaveer) and remaining ten that of Mahaveer). As such it would not be correct to believe that the list of the sages can be divided into the above-mentioned periods in the same order as mentioned in Rushibhashita. Schubring has made an effort to evaluate the traditions of the sages in his preface to Isibhasiyaim.
We are not keen in the tradition-wise classification at present, but still it is noteworthy that Yadnyavalkya, Bahuk, Arun and Uddalaka clearly appear to be of Upanishadic tradition. Madhurayana, Aryayana, Tarayana (Narayana), Angirasa, Varishen Krishna, Narada, Asit Devala and many others also seem to be belong the Brahmin tradition. In the text itself, Ping, Rushigiri, Shrigiri and Ambad mentioned as Brahmin Parivrajakas. Dr. Sagarmal Jaina, a renowned scholar mentions that, 'I have no objection in accepting Mahakashyap, Sariputta and Vajjiputta as belonging to Buddhist tradition. It is obvious from the names and content of the text that Parshwa and Vardhamana are the Jaina thinkers. It is difficult to ascertain the historical existence of many other seers like Valkalchiri, Bhayali, Tarun, Ardraka, Varatraya and so on.
One thing is very clear that most of the Rushis are not connected with Jaina tradition. The Samgrahanigathas mention that these thinkers are Pratyekabuddhas. In Jaina as well as Buddhist tradition, Pratyekabuddha is a person who attains ultimate knowledge through his solitary practices commenced by his own inspiration ; he neither becomes a disciple of someone nor makes disciples to form an organization, but he is a respected person in the society and his preachings are considered to be authentic. 4
A comprehensive study of Rushibhashita provides as valuable information about many known and some unknown seers and their preachings. We have to admit that Jaina Acharyas have done a valuable service to Indian literature and culture by preserving this work.
5. Jainaification in the Reflections of the Seers
Some scholars of Indology raise an objection that the reflections in the text are not authentic and Jaina beliefs are propagated in disguise. The repeated use of Jaina terms is seen almost in every chapter, viz. Pancha Mahavratas, Kashayas, Parishahas, Samvara, Asrava, Papa, Punya, Nirjara and so on.
Of course, there are grains of truth in this objection but still it needs deep scrutiny of each chapter. As an impartial reader, I have noticed that in each chapter, the view of the seer is noted in the beginning in few original authentic words and rest is the exposition of Jaina authors. So it is natural that many Jaina concepts creep in the exposition. There is enough evidence that what we today consider as Jaina concepts could originally have been concepts belonging to other traditions
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