Ramputta Ya Ramgutta Sutrakritanga Ke Sandarbh Me - Book Summary

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Book Title: Ramputta ya Ramgutta Sutrakritanga ke Sandarbh me (Ramputta or Ramgupta in the context of Sutrakritanga) Author: Sagarmal Jain Publisher: Z_Shwetambar_Sthanakvasi_Jain_Sabha_Hirak_Jayanti_Granth_012052.pdf Catalog Link: https://jainqq.org/explore/211845/1

This document, authored by Sagarmal Jain, critically examines the identity of "Ramgupta" or "Ramputta" mentioned in the Sutrakritanga, a significant Jain scripture. The central argument is to differentiate this figure from the historical Gupta emperor Ramagupta, the elder son of Samudragupta.

Key Points of the Argument:

The Sutrakritanga Reference: The Sutrakritanga, in its third chapter, mentions several great figures including Ramgupta alongside sages like Nami, Bahuka, Tarayana (Narayana), Asitadevala, Dvaipayana, and Parasara. The text states that Nami attained liberation through fasting, Ramgupta through eating, Bahuka and Narayana by consuming living water, and Devala, Dvaipayana, and Parasara by consuming grass and seeds. They are all described as ancient great beings and accepted in this world.
The Counter-Argument (Identifying with Gupta Emperor Ramagupta): Dr. Bhagchandra Jain 'Bhaskar' proposed that the Ramgupta mentioned in the Sutrakritanga is indeed the eldest son of the Gupta emperor Samudragupta. This identification is supported by the fact that Gupta Ramagupta commissioned statues of Chandrapraha, Pushpadanta, and Padmaprabha, which are found in the Vidisha archaeological museum, suggesting he was a Jain ruler. However, this identification raises significant chronological issues.
Chronological Discrepancy: If Ramgupta is identified with the Gupta emperor (4th-5th century CE), it would place the composition of the Sutrakritanga in the latter half of the 4th or early 5th century CE. This contradicts linguistic, stylistic, and thematic evidence that strongly suggests the Sutrakritanga is a much earlier work, dating back to pre-Christian eras.
The More Plausible Identification: Ramputta (Udakaramputta): The author argues that a more consistent interpretation is that the Ramgupta mentioned in the Sutrakritanga is not the Gupta emperor but a different individual. Several pieces of evidence support this:
- "Isibhasiyai" Text: The text "Isibhasiyai" (Essays of the Seers), which predates the Sutrakritanga's commentary, mentions most of these sages, but uses the name "Ramputta" instead of "Ramgupta." This strongly suggests that the figure in the Sutrakritanga is Ramputta.
- Pali Literature: Pali literature extensively mentions a figure named Udakaramputta (literally "Udaka, son of Rama" or "Udaka the Ramaputra"). He is also referred to as Udraka in texts like Mahavastu and Divyavadana.
- Buddha's Connection: Buddhist texts like the Anguttara Nikaya mention followers of Ramputta. The Majjhima Nikaya, Samyutta Nikaya, and Digha Nikaya also refer to Udakaramputta. Critically, the Jataka mentions that the Buddha learned meditation techniques from Udakaramputta. Although the Buddha critiqued his beliefs, he held Udakaramputta in high regard and sought him out after attaining enlightenment, only to find he had passed away. This close relationship between Buddha and Udakaramputta aligns with the "ancient great beings" description in the Sutrakritanga and explains Buddha's inclination towards him.
- Middle Path: Udakaramputta's spiritual practice is described as meditation-centric and following a middle path. This is corroborated by the Sutrakritanga describing him as attaining liberation by eating, implying he did not advocate extreme asceticism but a balanced approach, which resonated with the Buddha.
- "Ehe Sammata" (Accepted in this world): The phrase "ehe sammata" (accepted in this world) in the Sutrakritanga, when interpreted as "accepted in the teachings of the Arhats," further supports the idea that Ramputta was a recognized spiritual figure.
Rebuttal of Counter-Arguments:
- "Gupta" vs. "Putta": While the original verses might have used "Gupta," and commentator Shilanka used "Ramgupta" and "Rajrishi," these are not strong arguments. "Rajrishi" can apply to anyone who was a king and later became an ascetic, and it's possible Ramputta was also a king.
- "Churni" and "Shubhranga": The earlier "Churni" commentary uses the reading "Ramautte," supporting the "Ramputta" interpretation. Shilanka's use of "Ramgupta" is considered inconsistent, and commentator Shubhranga explicitly supports "Ramputta."
- "Sthanangasutra": While "Sthanangasutra" mentions a chapter named "Ramgutta," the current text differs, and it's possible that a previous version contained details about Ramputta, with the "putta" being mistakenly replaced by "gupta" by commentators.
Non-Jain Identity: The author also points out that figures like Bahuka, Devala, Dvaipayana, and Parasara are not strictly Jain sages (though Nami's renunciation is mentioned in Uttaraadhyayana). Most of the sages whose ideas are collected in "Isibhasiyai" are not from the Nirgrantha (Jain) tradition, with few exceptions like Parshva. Therefore, the evidence points to Ramgupta (Ramputta) being non-Jain, which contradicts the identification with Gupta Ramagupta, who was clearly a Jain ruler.
Chronological Sequencing: The mention of Ramgupta between Bahuka (appearing in "Isibhasiyai," which is pre-Christian) and Nami suggests Ramgupta existed between them. Pali literature mentions Bahiyya or Bahika, who was a contemporary of the Buddha and attained Arhatship. Since Bahika was a contemporary, Ramputta would have been slightly earlier, further distancing him from the 4th-5th century Gupta emperor.

Conclusion:

Based on the chronological inconsistencies, textual variations, and the strong connection with Pali literature, Sagarmal Jain concludes that the Ramputta (or Ramgupta) mentioned in the Sutrakritanga is not the eldest son of Gupta emperor Samudragupta, but rather Udakaramputta from the Pali Buddhist tradition, who taught meditation to the Buddha. The evidence overwhelmingly supports this latter identification.