Rushibhashit Sutra

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

Page 159

his thought, speech, and actions. Also, that man himself knows what is good or bad for him. He who observes his attitudes, curbs the evil consequences. Analysing the duality of the inner and outer world, it has been said that often a person indulged in benevolent or good work, outwardly appears to be an evil doer and vice versa. Under many circumstances people praise a thief and criticise a monk. On the basis of apparent observations calling a 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, Suttanipata 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 available in 1tthakatha of Thergatha82. First of all in the Choolpanthak 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 158 PHYTTELITE Hans