Book Title: Rushibhashit Sutra
Author(s): Vinaysagar, Sagarmal Jain, Kalanath Shastri, Dineshchandra Sharma
Publisher: Prakrit Bharti Academy
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In Uddalak Jatak of Pali literature we find mention of Uddalak266. According to this he was son of the state priest of Benaras, born to a slave mother. He went to Takshashila for education and after completing his education he became leader of a group of monks. He traveled back to Varanasi and earned ample respect of masses. But the state priest, knowing of the ambiguity of his conduct, forced him to abandon monkhood and made priest under himself. Shwetaketu has also been mentioned in this context. In Vedic tradition Shwetaketu is said to be Uddalak's son. All these references indicate that this story has been presented in the Buddhist tradition after distorting it.
On these grounds we may infer that Uddalak mentioned in Rishibhashit, Jatak Katha and Upanishads is same person.
Coming to his preachings in Rishibhashit,267 he has first of all prohibited the four Kashayas (passions). He who indulges in these, wanders (in cycles of birth) in this world. And who does not indulge in these, is without anger, vanity, illusion, and greed, three vices in three media (mind, speech, and body), ego, four Vikathas, and with five Samitis (attitudes), isolated from five senses. He accepts food, bed, and seat that are totally pure, without the faults of their origin, obtained from various sources, made by others, without heat and smoke, without any implement but cured by implements, specifically and only for survival and development. After that, is stated the discussion on problem of activities for self and others and the directions for purification of soul. His view is that only a seeker of soul can become an instrument of welfare in true sense. How can he indulge in welfare of all, who cannot even control his own passions and lust. Without development of soul even the welfare becomes cause of bondage. Because only a pure soul imparts peace to self and others.
In this chapter five senses, ambitions, medias of expression, ego and twenty two types of pain, have been mentioned as thieves; because these commit theft of the wealth of inner peace. As such the mendicant has been advised to be alert always.
The uniqueness of this chapter is that here only the terminology of traditional Jain conduct has been used. As such
206 इसिभासियाई सुत्ताई
