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Rishibhashit : A Study
Dharmaghosh Suri of Tapagachchha sect, but I have my doubts as his period is 14th century A. D. In fact, the language and style of Rishimandal indicates that it is an ancient work and its author had studied Rishibhashit. in the course of studies of canons for mendicants prescribed by Acharya Jinaprabh in his work Vidhimargprabha the list of anthologies to be studied has been concluded with the mention of Rishibhashit. As such, according to the accepted system of classification, Rishibhashit can be classified as an anthological work.
In the ancient Jain tradition it was recognised as an important work. In Aavashyak Niryukti Bhadrabahu has expressed his intent to write a Niryukti on Rishibhashit.6 As no such work is available today, it is difficult to surmise if it was written at all. Of course, Rishimandal, which finds a mention in Acharanga churni, certainly appears to be a connected work. All this goes to prove that upto a certain period Rishibhashit must have been an important work in Jain tradition. Sthanang refers to it as a part of Prashnavyakarandasha.? Samvayang has mentioned about its fourtyfour chapters. 8 As already mentioned, Nandisutra, Pakkhisutra etc. include it in the classification Kaliksutra. Aavashyak Niryukti classifies it as a work of Dharmakathanuyog.
Style and Period of Rishibhashit :
According to its language, style, and subject matter this is an extremely old work among the Jain canonical works of Ardhamagadhi language. I consider this work being of a period slightly later than that of first Shrutaskandha of Acharanga but earlier than that of other ancient works like Sutrakritang, Uttaradhyayan, and Dashvaikalika. Even its present form can under no circumstances be dated later than 3rd or 4th century B.C. As per the information available in Sthanang this work was originally a part of Prashnavyakarandasha; the ten Dashas described in Sthanang include Rishibhashit also. Samvayang informs that this contains 44 Chapters. As such Rishibhashit certainly pre-dates these works. In Sutrakritang there is a mention of ascetics like Nami, Bahuk, Ramaputta, Asit Deval, Dvaipayan, and Parashar as also little indications about their ritual beliefs. They have been addressed as ascetics and great men. These ancient Rishis have been recognised by Sutrakritang, an exposition by Arhat. All these Rishis attained liberation inspite of their consumption of seeds and water.
This gives rise to the question as to which work predating Sutrakritang has accepted these people in the exalted position ? In my opinion only Rishibhashit is such a work. The term 'Iha-sammata', from
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