Rushibhashit Sutra

Author(s): Vinaysagar, Sagarmal Jain, Kalanath Shastri, Dineshchandra Sharma
Publisher: Prakrit Bharti Academy

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of Vidur contains mention of Savadyayog Virati and Samabhava. Nineteenth chapter of Aariyayana refers to Arya Jnana, Arya Darshan, and Arya Charitra which are akin to Saniyak Inana, Samyak Darshan and Samyak Charitra. The twenty second chapter emphasises the predominence of male in the field of religion and demeans female which is same as in the Itthiparinna chapter or Sutrakritang.
In the twentythird chapter of Ramaputta, just like Uttaradhyayan (28-35), topics about seeing through Darshan, detachment, three disciplines, and dissolution of eight types of Karma through Tapa have been discussed. The concept of eight types of Karma is a speciality of Jainism. Again, there is mention of Jnana, Darshan, and Charitra in the twenty fourth chapter. The same chapter also includes the four Gutis namely, Deva, human, Tiryanch and Narak. The twentyfifth chapter titled Ambad discusses four Kashaya, four Vikatha, five Mahavrata, three Gupti, discipline of five senses, six life forms, seven fears. eight prides, nine Brahmacharyas and ten places of meditation. This chapter also discusses the six reasons for eating which are also found in Sthanang (Stha-6). It may be noted that although Ambad has been mentioned in Jain canons as a Parivrajak, it has been said that he respected Mahavir36; that is the reason that this chapter contains maximum number of Jain concepts.
In the twentysixth chapter of Rishibhashit the description of Brahmin has been included just like that in twentyfifth chapter of Uttaradhyayan. Same chapter also mentions Kashayı, Nirjara, six life forms and compassion towards all living. In the thirtyfirst chapter of Parshwa we again come across Chaturyam, 4shtavidhKarm Granthi, Char Gati, Panchastikaya and Moksha Sthana. This chapter, like Jain concepts, conveys that living being moves upwards and matter downwards. However, the presence of Jain concepts in this chapter is not out of place because Parshwa has been accepted as one belonging to Jain tradition.
Lately, scholars have started believing that the knowledge of Jains has been inherited from the tradition of Parshwa. Schubring has also recognised the influence of Parshwa tradition on Rishibhashit. Again the thirtysecond chapter of Ping 140 1415 HATS