________________ The Isibhasiyai and Pali Buddhist Texts A Study : 255 of bark (valkala). Mendicants with this dress are common in the Brhmanical 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"). Mahākāsаva (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 the saintlihood. He, in point of fact, is the same great patriarch who presided over the First Buddhist Council held at Ragarha 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 Isibhasiyajin his context deal with the theory of Kammavada as propounded by the Buddha which supports the authenticity 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 Mahakassapa. 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 Vyakhyprajnapti. 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 restitute. But his views are confused and difficult to understand : (DPPN. Vol. II, pp. 398400). 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 Buddha, 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
