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Rishibhashit: A Study
of Niyativad, he has been believed to be proceeding towards detachment through his Niyativad.
On this basis it can be concluded that the preachings of Mankhaliputra available in Rishibhashit are authentic.
Similarly preachings of Mahakashyap are compiled in 9th chapter and Sariputta in 38th chapter; both are connected with Buddhist tradition. When we contemplate the ideas expressed in these chapters the presence of basic tenets of Buddhism becomes clearly evident. The discourses of Mahakashyap first of all deals with the sorrows of the world. At the root of all sorrows is Karma and at the root of Karma is birth itself. This is just a form of Pratitya Samutpad of Buddhism.
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Another speciality in this chapter is the mention of Santanvad while propagating the Karma principle; Santanvad is one of the basic principles of Buddhism. In order to explain the concept of Nirvana the metaphor of lamp (Deepak) has been used; this is a popular and basic metaphor from Buddhism. The whole discourse preaches detachment through Santanvad and Karmasamskar. This makes us conclude that this chapter contains seedlings of Buddhism.
Similarly, 38th chapter of Sariputta contains basic tenets of Buddhism in the form of Madhyam Marg. Alongwith is mentioned the Prajnavad of Buddha. It has been mentioned in this chapter that a monk can meditate conveniently with the availability of desired living quarters, bed and eatables. Still the wise should not crave for mundane things. Same is the discipline of Buddha and so this chapter too presents the preachings of Buddha with authenticity.
Same is the story about the 12 th chapter, where the original preachings of Yajnavalkya have been included. Besides Rishibhashit, Yajnavalkya finds mention in Upanishads and Mahabharat37. In Upanishad, alongwith the dialogue between Yajnavalkya and Maitreyi is mentioned their desire towards Sanyas. In Rishibhashit also Yajnavalkya preaches getting rid of wordly desires and desire for wealth, he also mentions that both of these are intertwined and inseperable. As such, knowing these both one should tread the Gopath not Mahapath. It appears that Gopath is the path of detachment and Mahapath is the path of attachment; Yajnavalkya seems. to be preaching the path of detachment.
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It is worth pondering if the development of the Hinayan and Mahayan concepts of Buddhism is not merely the evolved form of this
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