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Rishibhashit: A Study
also preaches the discipline of senses to Narad. As such, the attempt to connect Narad and Asit Deval by Buddhist tradition certainly appears to be partly true.
Besides this, Gita,74 Maathar Vritti,75 Brahmasutra Bhashya and Yajnavalkya Smriti (Aparaditya Commentary) also contain mentions of Deval. Although, in Mahahharat at some places Deval has been presented as a mythic figure, his mention in all the three traditions confirms that Deval was a historic person. However, the question that how ancient a sage Deval was, still remains unanswered.
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In this context there are two three points worth considering. Mahabharat and Gita have presented him as contemporary of Narad. In Jataka tales of Buddhist tradition too he is supposed to be the preacher of Narad. In Rishibhashist the chapter of Asit Deval follows those of Dev Narad and Vajjiputta. All this goes to prove that Asit Deval too was a Rishi of the Mahabharat period. In the Jatak tales it is related that he was present during the period of Gautam-Buddha in his later incarnation. This proves his antiquity as compared to Buddha. However, it is difficult to pin-point his exact period on the basis of all this information. It is certain that he preceded Mahavir and was a Rishi present during the Mahabharat period. He must have been popular for quite some time and possibly left a tradition after himself, otherwise we could not find his mention in Jain and Buddhist canons.
4. ANGIRAS BHARDWAJ
The fourth chapter of Rishibhashit contains the preachings of Angiras Bhardwaj. Besides Rishibhashit, the mention of Angiras is also available in Avashyak Niryukti,76 Avashyak Bhashya,77 Avashyak Churni78 and Rishimandal (Isimandal).79 Here he is said to be an ascetic disciple of Upadhyaya Kaushik. As compared to other chapters, this chapter of Rishibhashit is adequately elaborate. Besides the prose part, this contains 24 couplets. In this chapter, first of all the illusive nature of human life has been described. It has been related that to know the human mind is very difficult because there are contradictions in his thought, speech, and actions. Also, that man himself knows what is good or bad for him. He who observes his attitudes, curbs the evil consequences. Analysing the duality of the inner and outer world, it has been said that often a person indulged in benevolent or good work, outwardly appears to be an evil doer and vice versa. Under many circumstances people praise a thief and criticise a monk. On the basis of apparent observations calling a
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