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Rishibhashit : A Study
On a comparative study we find that many words and parts of verses and prose of Acharanga, Sutrakritang, Uttardhyayan, Dash vaikalik and Jnatadharmakatha are also available in Rishibhashit. But the comparative study of the language forms of these reveals that from the view point of language the text of Rishibhashit is older. For example, a comparative study of Tetaliputta chapter of Rishibhashit and Teyaliputta chapter of Jnata reveals that the language of Rishibhashit has predominence of the sound 'Ta' and is older. Similarly in Acharanga, Sutrakritang, Uttardhyayan, and Dashvaikalika, whereas 'Aaya' word has been used for Atma, in Rishibhashit, except one or two places, the 'Aata' form has been used. This confirms its antiquity.
CONCLUSION
Thus we observe that according to its language and subject matter, Rishibhashit is proved to be the oldest work of Prakrit literature. As we have proved earlier, this work is the oldest in the whole Pali and Prakrit literature, leaving aside, the first Shrut-Skandha of Acharanga, and belongs to the 5th century B. C. It is not only that this work is important because it is old, but also because the mentions of the ancient sages and their beliefs are historically valuable. It contains details about some such sages about whom no further information is available. Uniqueness of this work lies in its being free of sectarian prejudice.
Its writing in the Jain tradition is a sign of the tolerence and openess of Jainism on one hand and on the other that the stream of Indian spiritualism is one at its source, irrespective of getting divided later into Upanishadic, Buddhist, Jain, Ajivak, and other rivulets. Rishibhashit is the only work that compiles at one place the discourses of Upanishadic Rishis, Brahman Parivrajaks, Ajivaks, Sramans, Buddhist monks and Jain ascetics. This work is a clear proof of the assimilative and tolerant nature of Indian thought. Today when we are deeply bogged into communal seperatism and strife this great work could be an enlightening guide. I hope that widespread propagation of this work would release us from the communal blindness.
ACKNOWLEDGEMENTS
At the outset, I am grateful to Shri D. R. Mehta, secretary of Prakrit Bharati Academy, and M. Vinay Sagar whose persistant persuation made this detailed preface a work of research. Although a lot more serious contemplation is still needed, I hope the young scholars would
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