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24
Rishibhashit : A Study
person thief or a monk does not make him so. In fact the person himself alone knows if he is a good or bad.
As such, this whole chapter mainly elaborates the dualities of the inner and outer world. This duality is much difficult to understand. The basis of goodness and evil nature of a person is not the apparent praise or criticism but his inherent attitude.
In Buddhist tradition Angiras Bharadwaj has been mentioned at many places as a Vedic Rishi. Majjhimnikaya80 mentions, a pratyekbuddha named Angiras Bharadwaj. Angiras Bhardwaj is also one of the eleven mendicants attaining Brahmlok as mentioned in Jataka 4/99. Besides this, Suttanipata81 has a mention of Krishi Bhardwaj and Sundarik Bhardwaj. But Bhardwaj being the name of a clan, inspite of the same clan name these two should be considered as different from Angiras Bhardwaj on the basis of difference in first name. In the Basetthsutta of Suttanipata also there is the dialogue between Vasishtha and Bhardwaj on the question that a person is considered Brahmin on the basis of his birth. When we compare this dialogue from Basetthasutta with the preachings of Angiras Bhardwaj from Rishibhashit, an important fact is revealed. Both appear to emphasize on the inner purity of individual and not on birth or apparant conduct. As such, giving preference to feelings and soul on the path of religion and meditation is found predominently in both.
Detailed description about Angiras is availabe in Atthakatha of Thergatha 82. First of all in the Choo/panthak Thergatha, Angiras has been shown as ascetic of the calibre of Aditya. In the Veni Thergatha he has been addressed as Mahamuni (great ascetic) and compared with Chandrama (moon). In the Buddhist tradition the most important information from historical view point is that while discussing Angiras there is a mention of Champanagar. In Jain tradition in Isimandal Vritti and Avashyak Churni it has been stated that he was a disciple of Kaushik Upadhyaya of Champanagar,
In complete pali literature one finds mention of seven persons named as Angiras. It is worth giving a thought that which one of these is the Angiras mentioned in Rishibhashit. Most probably the Angiras mentioned with ten Rishis in Suttanipata is the Angiras of Rishibhashit. In my opinion, of the persons mentioned as Angiras in Chhandogyopanishad, Suttanipata, and Rishibhashit, Avashyak Niryukti and Avashyak Churni are one and the same. All the three traditions have presented his story in
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