Rushibhashit Aur Palijatak Me Pratyek Buddha Ki Avadharna

This document is a comparative study of the concept of Pratyeka Buddha (Pratyekabuddha) in two significant Jain texts: Rushibhashit (Rishibhashit) and Pali Jatakas. The author, Dashrath Gond, explores how the concept of a Pratyeka Buddha, an enlightened being who achieves enlightenment independently and then passes away without preaching, is presented in both Jain and Buddhist traditions.

Here's a breakdown of the key points discussed:

Introduction:

• Both Jain and Buddhist traditions conceptualize Pratyeka Buddhas as solitary practitioners who achieve enlightenment for their own sake, live as householders or ascetics, and attain liberation without teaching others.
• While both traditions have scattered references to Pratyeka Buddhas, Jainism finds significant mention in Rushibhashit and Uttaradhyayan, while Pali Jatakas are a crucial source in Buddhism.
• An interesting aspect is that Rushibhashit mentions Pratyeka Buddhas as ancient sages contemporary with Arishtanemi, Parshvanath, and Mahavir, whereas Jatakas link them to the pre-Mahavira era of Gautama Buddha.

Rushibhashit (Isibhasiyaim):

• The text of Rushibhashit, though known earlier, was first published in 1927.
• It contains sayings of various ascetics described with titles like Rishi, Parivrajak, Brahmachari, Arhat, Rishi, Buddha, Arhat Rishi, etc.
• While the term "Pratyeka Buddha" is not explicitly used for individual ascetics within the main body of the text, a Sangrahani Gatha (collection verse) at the end explicitly refers to all the Rishis as Pratyeka Buddhas.
• This collection verse also states that 20 of these Pratyeka Buddhas lived during the time of Arishtanemi, 15 during Parshvanath's era, and the rest during Mahavir's.
• The Samavāyanga Sutra, which considers Rushibhashit a part of Prashnavyākaraṇa-daśā, mentions it as a compilation of ideas from Pratyeka Buddhas who were speakers of their own doctrine and others' doctrines. This indirectly suggests the Rishis in Rushibhashit were Pratyeka Buddhas.
• The document lists 45 Rishis whose teachings are compiled in Rushibhashit, including names like Devanarada, Vasiputhra, Asita Devala, Angiras Bharadwaj, Pushpashala, Vashkalchiri, Kuma, Ketliputra, Mahakashyap, Tetliputra, Mankhaliputra, Yajnavalkya, Matejj Bhayali, Bahuk, Madhurayan, Saurayan, Vidur, Varishnakrishna, Aryayan, Utkat, Gathapati-putra Tarun, Gardabhal (Dagbhal), Ramputra, Harigiri, Ambad Parivrajak, Matanga, Varttak, Ardrak, Vardhaman, Vayu, Parshva, Ping, Mahashalaputra Arun, Rishigiri, Uddalaka, Narayan (Tarayan), Shriigiri, Sariputra, Sanjay, Dvaipayan (Divayan), Indranag (Indanag), Soma, Yama, Varuna, and Vaishravana.
• The teachings of these Rishis generally emphasize purity of conduct and thought, sense control, detachment, non-violence, and the path to liberation. Some are described with materialistic views, while others focus on knowledge, meditation, and devotion.
• It's noted that many well-known figures from Jain, Buddhist, and even Brahmanical literature appear in this list, including Parshva, Vardhaman, Mankhaliputra, Mahakashyap, and Sariputra.

Jatakas:

• Jataka tales are stories of the Buddha's previous lives during his Bodhisattva stage, where he practiced paramitas (perfections) to achieve Buddhahood.
• The Pali Jataka literature is a rich source for the concept of Pratyeka Buddhas, with numerous honorable mentions of them in the "past-story" (Atitavatthu) sections.
• Pratyeka Buddha is presented as a distinct category of enlightened beings, parallel to Arhats, characterized by ethical conduct, freedom from defilements, and attainment of pure vision.
• The Jatakas often depict Bodhisattvas showing reverence and devotion to Pratyeka Buddhas, listening to their teachings, and drawing inspiration from them to renounce worldly life. This is in contrast to the absence of Bodhisattvas seeking guidance from Arhats.
• The concept of Pratyeka Buddhas in Buddhism is seen as potentially rooted in older, independent beliefs about liberation, which Buddhism later assimilated.
• The Jatakas describe the attainment of Pratyeka Buddhahood through various means, often through the contemplation of impermanence, the futility of sensual desires, or remorse for past deeds.
• Detailed descriptions of the outward appearance, dwelling places, and lifestyles of Pratyeka Buddhas are provided:
  • Appearance: They are often described as simple, sometimes even unsightly, like clouds scattered by the wind or the moon freed from clouds. They could have shaved heads or short hair. They are depicted wearing saffron robes and a red scarf, with a belt, and carrying a clay bowl.
  • Dwelling Places: The Northern Himalayas, specifically Nandamūla or Gandhamādana mountain, are frequently cited as their residences. They also reside near lakes like Anotatta, where they have designated bathing ghats.
  • Lifestyle: They are depicted as going for alms, often after a week of meditation. They maintain a simple, detached existence, free from worldly desires.
• The Jatakas also highlight the reverence and worship accorded to Pratyeka Buddhas by the laity. They are considered "fields of merit" for donation, and people offer them food, shelter, and clothing with great devotion.
• There are accounts of devoted patrons who fulfill their needs and even perform their last rites.
• The stories describe the erection of stupas and relics of Pratyeka Buddhas, indicating their veneration even after their passing.

Comparative Analysis and Conclusion:

• The study suggests that the concept of Pratyeka Buddha is not exclusively Jain or Buddhist but should be considered an independent category.
• Historically, specific Pratyeka Buddhas mentioned might have been real individuals who were proponents of ethical and liberation paths.
• The common thread between the two traditions is the emphasis on the Shramana-Parivrajaka (wandering ascetic) tradition, which predates both Buddhism and Jainism as distinct organized religions.
• The Rishis in Rushibhashit and the Pratyeka Buddhas in the Jatakas share characteristics like the emphasis on pure conduct, sense control, non-violence, celibacy, and the renunciation of household life.
• The author posits that as the Shramana tradition evolved and organized into specific sects like Buddhism and Jainism, many ancient respected sages from this tradition were incorporated into the category of Pratyeka Buddhas.
• While Jainism seems to have primarily preserved the names and teachings of these ancient sages as Pratyeka Buddhas, Buddhism also integrated them, though sometimes with a critique of their individualistic path compared to the Bodhisattva ideal.
• The concept of Pratyeka Buddhas persisted in later Buddhist traditions, being enumerated alongside Arhats and Samyaksambuddhas.

In essence, the article provides a detailed exploration of the Pratyeka Buddha concept, highlighting its presence and nuances within both Jain and Buddhist scriptures, ultimately suggesting a shared ancient root in the Shramana tradition.