Book Title: Rushibhashit Sutra
Author(s): Vinaysagar, Sagarmal Jain, Kalanath Shastri, Dineshchandra Sharma
Publisher: Prakrit Bharti Academy
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As regards deciding its period on the basis of the historical Rishis mentioned in Rishibhashit, besides Vajjiyaputta all other Rishis were either contemporary to Mahavir and Buddha or earlier to them. According to Pali Tripitak Vajjiyaputta was also a young contemporary of Buddha; he was nearer to Anand in age. The Vajjiyaputtiya sect also came into existence within a hundred years of Buddha's Nirvana, which establishes that he was a young contemporary of Buddha. Accordingly, from historical viewpoint Rishibhashit must have been written in the first century after Nirvana of Buddha or Mahavir; later changes in the text cannot be ruled out. In my opinion the period of its writing is not earlier than fifth century B.C. and certainly not later than third century B. C. I have not come accross any evidence, within and outside the text, that may point toward its writing being outside this period.
From the angle of philosophical developments we find that it does not contain the finely developed forms of Jain or Buddhist principles. Only five fundamentals and eight Karma have been mentioned. It is also possible that these concepts were popular with the followers of Parshwa and trickled into Mahavir's tradition from there only. Concepts like Parishah and Kashaya are certainly ancient. Even the expositions of Vatsiyaputra, Mahakashyap, Sariputra and other Buddhist Rishi, in Rishibhashit also contain the ancient Buddhist principles like Santativad, Kshanikvad only. As such, from Buddhist angle also, Rishibhashit is older than Pali Tripitak. The Writing of Rishibhasit:
Regarding the creation of Rishibhasit, Prof. Schubring and other scholars maintain that it must have been originally written in the tradition of Parshwa, as the influence of that tradition is clearly seen in the first chapter where celibacy and non-possessiveness have been combined, as in the Chaturyam system29. The detailed chapter of Parshwa further confirms this inference.
Another basis of considering it to be a work of Parshwa's tradition is that that tradition was comparatively more tolerant;
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