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Valkalchiri and Kurmaputra etc. are also mentioned in Buddhist tradition. However, even those who are neither mentioned in Jain nor is Buddhist tradition, cannot be termed as fictitious, because they may be belong to some other minor sects of the sramanic tradition.
This is a firmly established fact that this work was created prior to the Jain religion being a sectarian organization. Study of this work explicitly indicates that at the time of its writing Jain religion was completely free of sectarian bias. Analyzing from the view paint of the development of sectarian outlook, the portion of Bhagvati which deals with Mankhali Goshalak clearly appears to be of later period
From the viewpoint of religious tolerance, the period of Rishibhāshit is earlier than that of Pali-Tripitak. Rishibhāshit indicates that it had been written much earlier then beginning of sectarianism in the Jain tradition. Except the first Shrutaskandha of Acharanga all the other Jain canonical works reflect sectarian views in varying degrees. This proves that, leaving aside the first Shrutskandha of Acharanga, Rishibhāshit is the oldest one, of all the Jain-canonical works. Even the language and the style of it indicate it to be a work of a period of some-where between first Shrutaskandha of Acharanga and first skandha of Sutrakritang.
In Isibhāsiyaim , the teaching of the forty five renowned saints of Sramanical and Brahmanical schools of thought such Narada, Bharadvaja, Mankhali-Goslila and many others have been presented with due regards. They are remembered as arhat rishis and their teachings are regarded as an agama. In the history of world religions there is hardly any example in which the teachings of the religious teachers of the opponent sects were included in one's own scriptures with due esteem and honor. Evidently, it indicates the latitudinarian, unprejudiced and tolerant out look of the author.
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