Ramputta Ya Ramgutta Sutrakrutanga Ke Sandarbh Me

Here's a comprehensive summary of the provided Jain text, "Ramputta ya Ramgutta Sutrakrutanga ke Sandarbh me," in English:

Title: Ramputta or Ramgutta: In the Context of the Sutrakrutanga Authors: Sagarmal Jain, Madhusudan Dhaky Publisher: Z_Aspect_of_Jainology_Part_2_Pundit_Bechardas_Doshi_012016.pdf Catalog Link: https://jainqq.org/explore/211846/1

This article critically examines the identity of "Ramgutta" (or "Ramputta") mentioned in the Sutrakrutanga, a foundational Jain scripture. The central debate revolves around whether this figure is the same as Ramagupta, the elder son of the Gupta emperor Samudragupta.

The Argument for Identifying Ramgutta with Samudragupta's Son:

• Dr. Bhagchandra Jain "Bhaskar" has proposed that the Ramagupta mentioned in the Sutrakrutanga is indeed the son of Samudragupta.
• Evidence supporting this identification includes archaeological findings in Vidisha, such as statues of the Tirthankaras Chandraprabha, Pushpadanta, and Padmaprabha, commissioned by Maharaja Samudragupta's son, Ramagupta. This suggests Ramagupta was a Jain ruler who was later killed by his brother, Chandragupta Vikramaditya.

Arguments Against Identifying Ramgutta with Samudragupta's Son:

The authors strongly argue against this identification, presenting several compelling reasons:

1. Chronological Discrepancy: If Ramagupta of Samudragupta is accepted as the figure in the Sutrakrutanga, it pushes the scripture's date to the late 4th and early 5th centuries CE. However, linguistic, stylistic, and thematic analysis firmly places the Sutrakrutanga as a pre-Christian era composition. This chronological mismatch is the primary point of contention.

2. Alternative Identification: Udakaramaputta: The authors propose a more plausible identification of the Ramgutta in the Sutrakrutanga with Ramputta, also known as Udakaramaputta, a prominent figure in Pali literature (Mahavastu, Divyavadana, Anguttara Nikaya, Majjhima Nikaya, Samyutta Nikaya, Digha Nikaya, and Jataka).

   • The Sutrakrutanga mentions Ramgutta in the context of other sages like Nami, Bahuka, Tarayana (Narayana), Asitadevala, Dvaipayana, and Parasara, who attained liberation through various means. The text states that Nami attained liberation through fasting, Ramgutta through eating, Bahuka and Narayana through consuming animate water, and others through consuming plants and seeds.
   • The Isibhasiyaim, an early Jain text, also mentions these sages but refers to the figure as Ramputta, not Ramgutta. This strongly supports the view that the Sutrakrutanga figure is Ramputta.
   • Pali literature describes Udakaramaputta as a sage from whom the Buddha learned meditation techniques. Although the Buddha critiqued some of his beliefs, he held Udakaramaputta in high regard and sought him out after his enlightenment, only to find he had passed away.
   • The Sutrakrutanga's description of Ramgutta achieving liberation by "eating" aligns with Udakaramaputta's understanding of a middle path, not a path of severe austerities, which is consistent with the Buddha's appreciation for his teachings.

3. "Great Man" Status: The Sutrakrutanga refers to these figures as "great men" and "approved in this (teachings)." If Ramgutta were Samudragupta's son, it would be difficult to place him as a "great man" from a preceding era, even with a later dating of the Sutrakrutanga.

4. Jain Doctrine of Liberation: The text highlights that by the 2nd-3rd centuries CE, Jain tradition held that no one after Jambu had achieved liberation (Siddhi). The Sutrakrutanga's description of Ramgutta as "Siddha" (liberated) becomes problematic if he is identified with Samudragupta's son, who lived much later.

5. Positional Context: The mention of Ramgutta between Nami and Bahuka in the Sutrakrutanga suggests his existence within that timeframe. Since Bahuka is mentioned in the Isibhasiyaim, which is undoubtedly pre-Christian, Ramputta must predate Samudragupta's son.

6. Non-Jain Nature of Mentioned Sages: The authors point out that most of the sages mentioned alongside Ramgutta in the Sutrakrutanga and Isibhasiyaim (with a few exceptions like Parshvanatha) were not associated with the Nigantha (Jain) tradition. This further supports the idea that Ramputta was not a Jain ruler like Samudragupta's son.

7. Textual Variations and Commentary:

   • While some scholars point to the Sutrakrutanga's original verses potentially having "gutta" instead of "putta" and the commentator Shilanka referring to him as "Ramagupta" and a "Rajrishi," the authors dismiss these as weak arguments. "Rajrishi" could apply to any king-turned-ascetic, and Ramputta might have also been a king who later took ascetic vows.
   • Crucially, the preceding commentary (Churni) on Shilanka's work explicitly reads "Ramautte," not "Ramagutte," supporting the "Ramputta" (son of Rama) interpretation.
   • Even Shilanka's use of "Ramagupta" has been questioned by scholars like Schubring, who advocate for "Ramputta" as the correct reading for the Isibhasiyaim.
   • The authors also mention that the Sthananga Sutra lists "Ramagutta" as the name of a chapter in the Antakraddasha, but this current version differs from historical accounts, suggesting potential scribal errors or the existence of a chapter with the name "Ramputta" that was later altered. They suggest commentators sometimes made such changes to original texts.

Conclusion:

Based on the overwhelming evidence, the authors conclude that the Ramputta (or Ramgutta) mentioned in the Sutrakrutanga is not the son of Emperor Samudragupta. Instead, he is the figure Ramputta (Udakaramaputta) who appears in Pali Buddhist literature and the Jain text Isibhasiyaim, known for his teachings on meditation and his adherence to a middle path, and from whom the Buddha sought spiritual guidance. This identification resolves the significant chronological and doctrinal discrepancies that arise from linking the Sutrakrutanga's Ramgutta to the Gupta ruler.