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18
Rishibhashit: A Study
In Vedic and Hindu tradition Devarshi Narad finds a wide mention. The author of some parts of Rigveda52 was Kanva Narad and author of some parts of Atharvaved 53 was Kanva Narada. Similarly, Narad also finds mention in the tradition of Samveda54. In Chhandogyopanishad Narad is said to be a versatile scholar55. In the same Upanishad a dialogue between Narad and Sanat Kumar is also narrated. Like Chhandogyopanishad, Jain canons Jnatadharmakatha and Aupapatika also believe that he was proficient scholar of all the four Vedas and many other subjects. Chhandogyopanishad states that inspite of being knower of many subjects he was scholar of Mantras not soul. As such, it appears that earlier Narad indulged in physical rituals, purgation, and a variety of mundane and exhibitionistic subjects, but later on his interest must have become inclined toward Shraman tradition from Vedic tradition and consequently attained a revered place in that tradition also. The dialogue between Narad and Sanat Kumar confirms this. Besides Chhandogyopanishad Narad finds mention in Naradaparivrajakopanishad36, Naradopanishad57 and many other Upanishads.
According to Gita58, Narad is supposed to be a divine entity. In Mahabharat59 one comes accross dialogue between Narad and Asit Deval. Bhagwat60 also mentions about Narad. In a list of divine incarnations (Avatara) he is the third incarnation of Vishnu in the creation of Rishis. Whereas Hindu tradition believes him to be incarnation of Vishnu, Buddhist tradition believes him to be an earlier Buddha predecessor of Gautam Buddha and Jain tradition believes him to be a future Teerthankara. On studying details about Narad available in all these three traditions, the first thing which stands out is that there was an independent tradition of Narads. The Jain canon Aupapatika conveys that a particular tradition of Naradiya parivrajaks prevailed for many centuries. Dev Narad of Rishibhashit can be accepted as one of this tradition of Narads, who must certainly have existed earlier to Buddha, Mahavir, and Parshwa during the period of Arishtanemi.
In this chapter the five great vows accepted in Jain tradition have been turned into four purgations. The peculiarity is that celibacy and nonpossessiveness have been combined. This indicates that the compiler of this work was influenced by the Chaturyam concept (four diemensional concept) of the tradition of Parshwa. This is because in the Chaturyam of Parshwa also, celibacy and non-possessiveness have been put in one category.
2. VAJJIPUTTA (Vatsiputra) In Jain tradition, Vajjiputta has been mentioned in Rishibhashit alonebl. But in Buddhist tradition Vajjiaputta Ther finds mention at many
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