Rushibhashit Ek Adhyayan

Here's a comprehensive summary of the provided Jain text, "Rushibhashit Ek Adhyayan" by Sagarmal Jain:

This book, "Rushibhashit: Ek Adhyayan" (A Study of Rushibhashit), by Professor Sagarmal Jain, delves into the ancient Jain Agama text, Rushibhashit (also known as Isibhasiai). The author meticulously examines its place within Jain literature, its historical context, language, philosophical content, and the identities of the sages whose teachings it contains.

1. Classification and Historical Significance:

• Rushibhashit is identified as an ancient Ardhamagadhi Jain Agama text, classified under the "Prakirnaka" (miscellaneous) category in the current system of Jain Agama classification.
• Interestingly, it is not mentioned in the traditional Digambara classification of 12 Angas and 14 Angabahya texts. It is also absent from the lists of Agamas recognized by the Sthanakavasi and Terapanthi traditions (who acknowledge 32 Agamas) and the Shvetambara Murtipujaka tradition (who recognize 45 Agamas).
• However, its inclusion is noted in the Nandi Sutra and Pakshika Sutra, where it's listed among "Kalika" (periodic or occasional) texts.
• Acharya Umaswati, in his Tattvartha Bhashya, lists Rushibhashit among the Angabahya texts, placing it after texts like Samayika and before Dashavaikalika and Uttaradhyayana.
• The text's importance in ancient Jain tradition is evident from Bhadrabahu's pledge to write a commentary (Niyukti) on Rushibhashit. While this commentary is not available today, the mention itself signifies its former prominence.
• The Sthananga Sutra refers to Rushibhashit as a part of Prashna-vyakarana-dasha, and the Samavayang Sutra mentions it having 44 chapters.

2. Dating and Antiquity:

• The author argues that Rushibhashit, based on its language, meter, and subject matter, is one of the most ancient Ardhamagadhi Jain Agama texts.
• He places it as slightly later than the first Skandha of the Acharaanga Sutra but earlier than other ancient Agamas like Sutrakritanga, Uttaradhyayana, and Dashavaikalika.
• In its current form, the author believes it cannot be later than the 3rd-4th century BCE.
• The inclusion of Rishis like Nami, Bahuka, Ramaputra, Asita Devala, Dvaipayana, and Parasara in Sutrakritanga, who are called "tapasodhan" (possessors of austerity) and "mahapurushas" (great souls) and considered "sammata" (respected) in the Arhat tradition, prompts the question of which text before Sutrakritanga honored them. The author posits that Rushibhashit is that text.
• The phrase "iha-sammata" in Sutrakritanga itself suggests the prior existence of Rushibhashit.
• Linguistically, the author finds the language of Sutrakritanga's first Skandha to be later than Rushibhashit, leaning closer to Maharashtri Prakrit, while Rushibhashit retains an older Ardhamagadhi form with some later modifications.
• The text is considered to have been written before the Jain Sangha became fully organized and sectarian attitudes developed. The absence of strong sectarian bias in Rushibhashit compared to most other Jain Agamas (except the first Skandha of Acharaanga) further supports its early dating.
• Compared to the Buddhist Sutta Nipata, Rushibhashit exhibits greater religious liberalism by respectfully referring to figures like Mankhali Gosala as "Arhat Rishi," indicating its precedence.

3. Authorship and Influence:

• The author notes the theory that Rushibhashit might have originated in the tradition of Parshva, citing the first chapter's emphasis on Brahmacharya and Aparigraha being aligned with the Chaturyaama (four vows) system and the presence of a detailed chapter on Parshva.
• Parshva's tradition was considered more liberal and closer to other ascetic and wandering traditions. The book may have entered the Mahavira tradition with the integration of Parshva's followers.

4. The Rishis (Sages) and their Identification:

• The text features teachings attributed to 45 sages.
• A traditional view holds that 20 of these sages belonged to the time of Arishtanemi, 15 to the time of Parshva, and 10 to the time of Mahavira. However, the author finds this chronological ordering within the text problematic when considering the specific sages mentioned.
• Professor Walther Schubring's research is cited, identifying some sages as belonging to the Upanishadic tradition (Yajnavalkya, Bahuka, Aruna, Mahashalaputra, Uddalaka) and others to the Brahmanical tradition (Ping, Rishigiri, Shrigiri, Ambada, Yatandharayana, Madhurayana, Aryayana, Tarayana, Angirasa, Varishira Krishna).
• Mahakashyapa, Sariputra, and Vajjiyaiputra are considered to be from the Buddhist tradition.
• Parshva and Vardhamana (Mahavira) are clearly from the Jain tradition. Mankhaliputra is from the Ajivika tradition.
• The author agrees with Schubring's classifications where evidence supports it.

5. The concept of "Pratyeka Buddha":

• While the main text of Rushibhashit refers to sages by titles like "Arhat Rishi," "Brahman Parivrajaka Arhat Rishi," and "Buddha Arhat Rishi," a later collection called Sangrahani Gatha and Rishimandala refers to them as "Pratyeka Buddhas."
• The author argues that this "Pratyeka Buddha" designation is a later addition and not present in the original text.
• The Samavayang Sutra refers to the sages of Rushibhashit as having "fallen from the celestial world" (devlok se chyut) but not as Pratyeka Buddhas.
• However, the Samavayang Sutra does mention that Prashna-vyakarana-dasha (of which Rushibhashit was a part) compiles the teachings of Pratyeka Buddhas who are speakers of "own tradition" and "other traditions."
• The author explains that labeling most of these sages as Pratyeka Buddhas was a way to legitimize their teachings, as many did not belong to the Jain tradition. A Pratyeka Buddha is an enlightened individual who attains knowledge through solitary practice without a guru or disciples, and whose teachings are considered authoritative.

6. Jain Principles and Philosophical Content:

• A significant portion of the book discusses how the teachings attributed to various sages in Rushibhashit often reflect core Jain principles and terminology.
• Examples include:
  • The concept of Chaturyaama in the Narada chapter.
  • Karma theory, the concept of soul being subject to karma, and ignorance as the root of suffering in the Vajjiyaiputra chapter.
  • The discussion of "pap" (sin) as "lep" (stain), the five Mahavratas, four Kashayas, 18 types of sins, and the nature of liberation (moksha) in the Asita Devala chapter.
  • Discussions of Punyas, Pápas, Samvara, Nirjara, and Kashayas in the Mahakashyapa chapter.
  • The concepts of soul's eternality and non-eternality, the state of Siddha, and the process of karmic bondage and liberation mirroring Jain philosophy in the Mahakashyapa chapter.
  • The concepts of Dravya, Kshetra, Kala, and Bhava are also present.
  • The principles of Gochari (alms-round) and Shuddhodana (pure begging) are discussed in the Yajnavalkya chapter, aligning with Jain practice.
  • The idea of the soul being the doer of its good and bad karma and the enjoyer of its fruits is found in the Madhurayana chapter.
  • The concepts of Samyagjnana, Samyagdarshana, and Samyagcharitra are implicitly discussed as Arya Jnana, Arya Darshana, and Arya Charitra in the Aryayana chapter.
  • The chapter on Ramaputra echoes Uttaradhyayana (28/35) in discussing knowledge, perception, restraint, and the vanquishing of eightfold karma through penance. The concept of eightfold karma is uniquely Jain.
  • The Ambada chapter is particularly rich in Jain concepts, including four Kashayas, four Kathas, five Mahavratas, three Guptis (restraints), five Indriya-samyama (control of senses), six Jivani-kayas (categories of life), seven Bhayas (fears), eight Madas (prides), nine types of Brahmacharya, and ten Samadhisthanas (states of meditation). The six reasons for taking food are also mentioned, found in the Sthananga Sutra.
  • The chapter on Parshva discusses Chaturyaama, the eightfold karmic knot, the four states of existence, Panchastikaya, and the nature of liberation. It also states that the soul moves upwards and matter downwards, a concept within Jainism.
  • The liberation of all four classes (Varnas) is advocated in the Ping chapter, aligning with Jainism.
  • The Utkal chapter, though without a named speaker, authentically presents Charvaka's views.
  • The teachings of Vardhamana in Rushibhashit are found to be accurately reflected in the Acharaanga Sutra's second Skandha and Uttaradhyayana's 32nd chapter.

7. Authenticity of Teachings:

• The author addresses the question of whether the Jain Acharyas attributed their own doctrines to these sages or accurately represented the original teachings.
• He concludes that generally, the teachings are presented authentically, particularly concerning the spiritual and ethical aspects. While Jain Acharyas compiled the work, and some Jain concepts are naturally reflected, many of these concepts might have originally existed in other traditions and entered Jainism.
• The author supports this by comparing the teachings in Rushibhashit with their representations in other traditions:
  • Mankhali Gosala: His teaching in Rushibhashit (chapter 11) on accepting the turning of phenomena without agitation is seen as a faithful representation of his core spiritual teaching, which is subtly deterministic. Jain and Buddhist texts, in contrast, are seen as presenting a philosophically distorted interpretation of his ideas.
  • Mahakashyapa and Sariputra: Their teachings in Rushibhashit (chapters 9 and 38) accurately reflect core Buddhist concepts like the world's suffering, karma as the root of suffering, the cyclic nature of existence (Pratityasamutpada), and the importance of detachment and the middle path.
  • Yajnavalkya: His teachings in Rushibhashit (chapter 12) on renouncing worldly desires (Lokaishana and Vittaitana) align with his presence in the Upanishads and Mahabharata, where he advocates for a path of renunciation. The distinction between "Gopatha" (path of withdrawal) and "Mahapatha" (path of involvement) is explored, with potential links to the development of Hinayana and Mahayana in Buddhism.
  • The chapter on Utkal authentically presents Charvaka's philosophy.

8. Historicity of the Rishis:

• The author acknowledges that most of the sages in Rushibhashit are not from the Jain tradition, as indicated by titles like "Brahman" and "Parivrajaka."
• Many sages are well-known figures from Vedic/Brahmanical traditions (Narada, Asita Devala, Angirasa, Yajnavalkya, etc.), whose teachings are preserved in Upanishads, Mahabharata, and Puranas.
• Some, like Vajjiyaiputra, Mahakashyapa, and Sariputra, are recognized Buddhist figures.
• Others, like Mankhaliputra, Ramaputra, Ambada, and Sanjaya, are associated with independent Shraman traditions.
• The author, citing Professor C.S. Upasak, notes discussions on the overlap between Rushibhashit and Pali Buddhist texts.
• While most sages are identifiable figures from various traditions, a few names like Soma, Yama, Varuna, Vayu, and Vaishramana are considered potentially mythical or folkloric figures, often viewed as "lokapalas" (guardians of the world). However, even for these, there are mentions as influential figures or instructors in other traditions (e.g., Yama's dialogue with Nachiketa).
• In conclusion, the author asserts that, with the exception of a few names, the sages mentioned in Rushibhashit are historical individuals from the pre-historic and early historic periods, not fictional characters.

9. Conclusion:

• The book concludes by stating that Rushibhashit is an invaluable treasure not only for Jainism but for all of Indian tradition, reflecting the religious liberalism of Indian consciousness.
• Historically, it holds significant importance, providing authentic information about many known and some unknown sages.
• By preserving this treasure, Jain Acharyas have rendered a valuable service to Indian history and culture.
• The author posits that this Prakirnaka text serves as indisputable evidence of the historical existence of numerous Indian sages from the 10th century BCE to the 6th century BCE.