Isibhasiyai And Pali Buddhist Texts A Study

Here's a comprehensive summary of the provided pages from C.S. Upasak's "The Isibhāsiyai and Pāli Buddhist Texts: A Study":

This study by C.S. Upasak examines the Isibhāsiyai, a Prakrit Jain text dating back to the 2nd-1st century BCE, and highlights its significant parallels and connections with early Pali Buddhist texts. The core of the study revolves around the Isibhāsiyai's inclusion of the sayings of 44-45 seers, referred to as 'Isi' (a term akin to 'Rși' but with a distinct connotation). Crucially, many of these seers are identified as belonging to non-Jain traditions, including Brahmanical and Buddhist folds, or are deemed "heretical" from a later Jain perspective.

Key Concepts and Terminology:

• Isi (Rși): In the context of the Isibhāsiyai, an 'Isi' is a person endowed with special spiritual insight and intuition, a holy man, or an anchorite.
• Araha (Arhat): The text frequently uses 'Araha' as a synonym for 'Isi', indicating a highly revered spiritual figure.
• Paccekabuddha: In Pali Buddhist texts, 'Isi' is used as a synonym for 'Paccekabuddha'. A Paccekabuddha achieves enlightenment independently, without a teacher, but does not propagate their teachings or establish a Sangha. The study notes that while the term 'Paccekabuddha' was primarily Buddhist, Jainism seems to have adopted it later.
• Muni: The term 'muni' became more prevalent for a saint in Jainism, although both Jainism and Buddhism were aware of terms like Buddha, Paccekabuddha, and Arhat.

The Isibhāsiyai's Nature and Content:

• Inclusion of Diverse Sages: The Isibhāsiyai is notable for incorporating the teachings of sages who did not belong to the Jain tradition. This points to a broader reverence for saintly individuals across different religious groups in ancient India, despite philosophical differences.
• Cultural Commonality: The text serves as important evidence for the cultural commonality shared by various religious communities in ancient India, demonstrating mutual respect for spiritual figures.
• Structure: The sayings are organized into "Ajjhayana" (Skt. Adhyayana), or studies of the sages' philosophical views. However, the selection and ordering of these sages appear arbitrary, without chronological or sect-wise grouping.

Notable Sages and Parallels with Pali Buddhist Texts:

The study meticulously identifies several sages mentioned in the Isibhāsiyai and draws parallels with their counterparts in Pali Buddhist texts:

• Närada (No. 1): A popular "Devarși" in Brahmanical mythology, also present in Pali texts. The study acknowledges difficulty in definitively identifying the specific Narada from the Isibhāsiyai with those in Pali texts, noting various mentions in the Samyutta-Nikāya, Jatakas, and as a Buddha name, but likely not the Brahmanical deity.
• Vajjiputta (No. 2): Described as an Arahat and Isi, advocating the law of karma. He is likely the same Vajjiputta Thera found in Pali Buddhist texts, possibly of princely origin.
• Devila (No. 4): Identified with Devala or Asita Devala in Pali texts, known for prophesying Siddhartha's future and possessing miraculous powers. The study suggests the Isibhāsiyai likely refers to Asita Devala.
• Angirasa Bhāraddaya (No. 4): Mentioned in Pali texts as an ancient Vedic seer and also as a Paccekabuddha and even a Buddha. The Isibhāsiyai likely refers to the Vedic Rși.
• Vakkalaciri (No. 6): Possibly distinct from the Pali Arahant Bakkula Thera. Vakkalaciri might have been a Brahmanical seer known for wearing bark clothing.
• Mahākāsava (No. 9): Clearly identified with Mahakassapa, a prominent disciple of the Buddha and president of the First Buddhist Council. The teachings attributed to him in the Isibhāsiyai regarding kammavāda are considered authentic and supportive of the text's antiquity.
• Mankhaliputta (No. 11): Identified with Makkhali Gosala, a contemporary of the Buddha and Mahavira, and one of the six "heretical teachers." Known in both Jain and Buddhist texts, Gosala had his own followers and Sangha. His teachings, described as confused, are noted to have some verses contradicting moral insight, as per the Isibhāsiyai's commentary.
• Uddaka Rāmaputta (No. 23): A renowned ascetic contemporary to the Buddha, whom the Buddha himself sought instruction from. The Isibhāsiyai describes him as an Arahat and Isi, believing in purification from defilements. Pali texts mention his attainment of a state of "neither consciousness nor non-consciousness."
• Māyanga (No. 26): Potentially identifiable with Matanga in Pali texts, possibly a Paccekabuddha. The allegory of tilling the land ("krşi") found here is compared to similar descriptions in Suttanipata and Samyutta-nikaya.
• Pingala (No. 32): A Brāhmaṇa parivrājaka whose statements share allegorical similarities with Māyanga, comparing ascetic life to farming. These parallels suggest the archaic nature of the Isibhāsiyai.
• Sātiputta (No. 38): Identified with Sariputta, one of the chief disciples of the Buddha, praised for his wisdom. Significantly, he is the only sage in the Isibhāsiyai designated as both 'Buddha' and 'Arahat', while others are 'Isi' and 'Arahat' or just one of these. This elevates his status and suggests the text's original composition might predate the 3rd or 2nd century BCE.
• Sanjaya (No. 39): A contemporary of Sariputta, Buddha, and Mahavira, listed among the six "heretical teachers" in Pali texts as Sañjaya Vēlaththiputta. He had his own Sangha, and both Sariputta and Moggallāna were his former disciples. The commentary of the Isibhāsiyai clearly identifies both Sariputta and Sanjaya as non-Jain saints contemporary to Mahavira, reinforcing the text's authenticity and antiquity.

Conclusion:

The study concludes that the teachings attributed to these sages in the Isibhāsiyai and their traceable parallels in early Pali Buddhist texts provide strong evidence for the Isibhāsiyai's venerable antiquity. The author of the Isibhāsiyai is seen as knowledgeable about the great saints of ancient India, accurately recording their names and teachings. Consequently, the text is considered a valuable resource for understanding the religious landscape of ancient India, encompassing the periods of, preceding, and immediately following the Buddha and Vardhamana Mahavira.