Book Title: Rushibhashit Sutra
Author(s): Vinaysagar, Sagarmal Jain, Kalanath Shastri, Dineshchandra Sharma
Publisher: Prakrit Bharti Academy
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of Brahman Parivrajaks. Antakritadash, Dashvaikalik-churni etc. state that Yadavs disturbed his meditational practices and he decided to destroy them; as a result he was born Agnikumar Dev (a god) and destroyed Dvarka. Efforts have not been made to conceive a composit picture of his personality based on the variety of stories available about him in these canons, but in my opinion all these stories are concerning only one Dvaipayan. The traditional belief that he was a contemporary of Mahavir is incorrect. According to the aforesaid reference he must have been a Pre-Upanishadic Rishi of the Mahabharat period.
In the Buddhist tradition there is a mention of two persons having the name Kanha Deepayana.2 296 The story narrated in the Krishna Dvaipayana (Kanha Deepayana) Jatak about Kanha Deepayana does not have any relations with Dvaipayana (Deevayana) of Rishibhashit and Jain tradition. But in Jataks there is another story of Kanha Deepayana where he has been shown as instrumental to the destruction of Dvarika (Dvaravati) and the clan of Vasudev (Yadav clan). With slight variation, this story is available in all the three Jain, Buddhist, and Vedic traditions.
In the Vedic tradition Krishna Dvaipayana or Dvaipayana has been mentioned in details in Mahabharat.2 297 In the Vedic tradition his popular name is Vyas or Vedavyas. He is said to be the son of Maharshi Parashar and the author of Mahabharat. He fathered three sons Dhritrashtra, Pandu, and Vidur from Vichitravirya's wives on request of Bhishma. Shukdev is also said to be his son. Vaishampayan was his chief disciple. Mahabharat contains detailed description of his life and preachings; however, it contains more of pre-history and less of history. On the basis of the details in the three traditions, Jain, Buddhist, and Vedic, it may be infered that he was some historic person of the pre-historic period. But the absence of his name in the ancient Upanishadic literature is worth a consideration. Of course, his father Parashar and Parashar's sons have been mentioned there.298
His preachings compiled in Rishibhashit direct towards changing desire into desirelessness.299 In other words it is a message of sublimating ambition. He says that it is because of desires that man gets sorrows. Under the influence of desires 214 इसिभासियाई सुत्ताई
