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Rishibhashit : A Study
the verse in Sutrakritang, appears to be refering to the antiquity of Rishibhashit rather than Sutrakritang itself. It should be noted that in both Sutrakritang as well as Rishibhashit, many Rishis of traditions other than Jain, e.g. Asit Deval, Bahuk etc., have found a revered mention. Although these two are mainly in verse, from the viewpoint of language first Shrutaskandha of Sutrakritang appears to be of a later period. This is because the language of Sutrakritang is nearer to Maharashtri Prakrit whereas that of Rishibhashit is ancient Ardhamagadhi, leaving aside a few later changes. Also, Sutrakritang has criticised the thinkers of other traditions but Rishibhashit has eulogised them.
This is a firmly established fact that this work was created prior to the institutionalisation of Jain religion and social organisation. Study of this work explicitly indicates that at the time of its writing Jain organisation was completely free of sectarian bias. Mankhali Goshalak and his philosophy find mention in Jain canons like Sutrakritang10, Bhagvati11, and Upasakdashang12 and Buddhist works like Suttanipata, Deeghnikaya (Sammanjafalasutta) 13. Although there is no specific mention of Mankhali Goshalak in Sutrakritang, Niyativad has been commented upon in its chapter titled Aardrak. Analysing from the view point of development of sectarian feelings, the portion of Bhagvati dealing with Mankhali Goshalak clearly appears to be of later period than even Sutrakritang and Upasakdashang. These two works as well as many works of Pali Tripitaka mention the Niyativad of Mankhali Goshalak and then counter it. Still, unlike Jain Canonical works, the Suttanipata has recognised the influential personality and value of the works of Mankhali Goshalak by including his name in the list of six Teerthankaras contemporary to Buddha14, Rishibhashit has gone a step further and eulogised him as Arhat Rishi.
As such from the viewpoint of religious tolerance, the period of Rishibhashit is earlier than that of Pali-Tripitak. This is because the growth of sectarianism sets in only after a religion becomes properly organised. Rishibhashit indicates that it had been written much earlier than the beginning of sectarianism in the Jain tradition. Except the first Shrutaskandha of Acharanga all the other Jain canonical works reflect sectarian views in varying degrees. This proves that, leaving aside first Shrutskandha of Acharanga, Rishibhashit is the oldest of all Jain canonical works. Even the language and style indicate it to be a work of a period some-where between first Shrutaskandha of Acharanga and first Shrutaskandha of Sutrakritang.
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