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60
Rishibhashit : A Study
Universe to be eternal is also mentioned in Bhagwati sutra. Again, soul and matter both are said to be dynamic and soul tends to move upwards and matter downwards. Originally four movements, Dravyagati (movement of matter), Bhavagati (movement of thought or feeling), Kshetragati (Movement of space) and Kaalgati (movement of time) have been discussed. but in text variation Prayogagati (movement inspired by others) and Visrasagati (self inspired movement), have also been discussed. Also narrated is the discussion about eight types of Karmic bondages and four categories of life forms. Text variation also details Audayik and Parinamikgati. (self evolved and consequentially evolved life forms). Along with is mentioned that a being suffers the consequences of evil and good deeds done by him. In the end presenting the moral thoughts it has been said that one who follows Chaturyam, is devoid of passions, and eats sterile food, does not enter the eight types of Karmic bondages, and ultimately gets liberated249.
32. PING
In Rishibhashit250 Ping has been mentioned as Brahman Pari vrajak Arhat Rishi. The adjective Brahman Parivrajak clearly indicates that he was a Rishi of Brahman tradition. His discourse in Rishibhashit mainly propagates details about spiritual cultivation. An unknown Rishi asks Ping, "Which is your farm (working area)? What is irrigation ?" The reply given is "Soul is the farm or working area, penance is the seed, discipline is irrigation and Ahimsa and attitude are the oxen. This is spiritual cultivation. For a dispassionate monk only this cultivation is proper, and it begets happiness in the next life. Being compassionate towards all beings, if one indulges in this cultivation; be he Brahman, Kshatriya, Vaishya or Shudra; he attains omniscience251. This is the description of spiritual cultivation, which on one side explains the spiritual cultivation and on the other hand clarifies that practicing such cultivation leads to liberation irrespective of caste and creed. The most important information that this chapter provides is that a Brahman Parivrajak propagates the concept of liberation for all the four castes.
in Rishibhashit itself this type of spiritual cultivation has been described with a little variation in the 26th chapter of Maatang. This chapter of Ping has only four verses on this topic whereas in the Maatang chapter eight verses describe the same topic. Thus this chapter contains just a brief version of the spiritual cultivation detailed in the 26th chapter titled Maatang.
in Jain tradition I have not come across this type of spiritual cultivation, but in Buddhist tradition Suttanipat and Sanyutta Nikaya describe
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