Jain Journal 1991 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 49

192
JAIN JOURNAL
which is one of the earliest Jaina texts, next only to the first śrutskandha
Ācārānga. These Rşis are well described in Buddhist and Vedic texts also. These facts prove the historicity of these Rşis.
On the question of their historicity, we have only texts and tradition as the sources. For their historicity, it is essential/indispensable that their names must have been mentioned in contemporary Indian literature. If we examine we find that their names are mentioned not only in Jaina but also in the Buddhist and Vedic texts. The teachings of these seers are, more or less, in the same line in all the traditions. For examples, Nami of Jaina and Buddhist tradition and Nimi of Vedic tradition are the same person and in all traditions he is called the
etic king of Videha (Mithila). So is the case with Rşi Dvaipayana. Krsna Dvaipāyana of Mahābhārata resemble Dipayana of Jaina and Buddhist texts. All tradition depict him as the destroyer of Dvăraka city. These facts lead to the historicity of these Rşis. They might be said to have existed on this earth, most probably before or at the time of Lord Maha vira and the Buddha,
Certainly we have our own limitations. We have only textual sources. But when the text of one tradition coincides with the texts of other tradition, we, to some extent, are bound to accept the description as historical.