________________
Rishibhashit : A Study
13
Mankhaliputra, Ramputta, Ambad (Ambashta), Sanjaya (Velatthiputra) are names which belong to 'independent Sraman traditions and their mention can be found both in Jain and Buddhist traditions. Prof. C. S. Upasak, in his article "/sibhasiyam and Pali Buddhist Texts : A Study." has discussed in details those Rishis of Rishibhashit who have been mentioned in Buddhist literature. This article is being published in Pt Dalsukh Malvania Abhinandan Granth. Parshwa and Vardhaman are the famous, twenty third and twenty fourth Teerthankars in Jain tradition. Ardrak is found in Sutrakritanga besides Rishibhashit. Besides these, Valkalchiri, Kurmaputra, Ketaliputra, Tetaliputra, Bhayali, Indranaag are names most of whom are mentioned in Tsimandal and other Jain works. Valkalchiri and Kurmaputra etc. are also mentioned in Buddhist tradition. However, even those who are neither mentioned in Jain nor Buddhist tradition, cannot be termed as fictitious.
On looking at the complete list of Rishis of Rishibhashit we find that only Soma, Yama, Varuna, Vayu, and Viashraman are such names which may be said to be fictitious because they have been accepted only as Lokpals in the Jain, Vedic, and Buddhist traditions. But even out of these Vayu has been mentioned as a Rishi in Mahabharat. Yama has been said to be the father of Yamadagni Rishi in Aavashyak Churni. The possibility of Yama being a Rishi cannot completely be ruled out, although even Upanishads have described Yama as Lokpal. This is certain that he was a preacher, as the dialogue between Yama and Nachiketa is well known in Upanishadic tradition. Varuna and Vaishraman have also been accepted as preachers of Mantras in Vedic tradition. It is possible that till the writing of Rishibhashit Soma, Yama, Varuna, and Vaishramana were recognised as preachers and that is why their discourses were included in Rishibhashit.
Thus, we may conclude that excepting four or five monks all the other Rishis of Rishibhashit actually existed during prehistoric and historic periods, and are not just fictitious characters.
I would only like to conclude that Rishibhashit is a valuable work not only of Jain tradition but also of the Indian tradition as a whole. The religious tolerance of Indian thought is truly reflected in this work. It also has a historical importance because it provides valuable and authentic information about many known and some unknown Rishis and their preachings. The Jain Acharyas have done a valuable service to Indian literature and culture by preserving this work. In fact this work is an undeniable proof of historical existence of many Indian period between 10th and 5th century B. C.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
