Bhagwan Rushabhdev Ane Temno Parivar

Here's a comprehensive summary of the provided Jain text, "Bhagwan Rushabhdev ane temno Parivar" by Sukhlal Sanghavi:

This text delves into the life and significance of Bhagwan Rishabhdev, the first Tirthankara of Jainism. The author, Sukhlal Sanghavi, aims to explore Rishabhdev's place not just within Jain tradition but also within broader Aryan society, challenging the common perception that he is exclusively a Jain deity. The author also seeks to connect the past with the present and future, analyzing the evolution of Jain beliefs and practices.

Key Arguments and Themes:

1. Rishabhdev's Ubiquitous Presence:

   • While the historical timelines of Parshvanath and Mahavir are clear, Rishabhdev existed in an extremely ancient past, making historical verification difficult. The author acknowledges that much of what is known comes from scriptural tradition and legendary accounts.
   • Sanghavi argues that Rishabhdev is not solely a Jain deity. Despite the pervasive belief in both Jain and non-Jain circles that he is exclusively worshipped by Jains, the author presents evidence to the contrary.
   • The worship and fame of Rishabhdev extend beyond Jain temples and scriptures, appearing in prominent non-Jain literature, particularly the Bhagavata Purana. The author suggests that the Bhagavata's depiction of Rishabhdev is older than the Sanskrit Jain biographies of Rishabhdev, implying a pre-existing, widespread veneration.
   • The author proposes that Rishabhdev was a deity worshipped across the entire Aryan race from ancient times. This is supported by the fact that while Buddhism and Brahmanism later incorporated other figures (Buddha, Rama, Krishna, Mahadeva) into their pantheons, Rishabhdev's presence in the Bhagavata suggests his continued importance in Brahmanical tradition, albeit sometimes overshadowed.

2. The Rishipanchami Festival Connection:

   • The text highlights the observance of Rishipanchami on the fifth day of Bhadrapada Shukla. The author posits that this is likely a corrupted form of "Rishabhapanchami."
   • The simultaneous celebration of this day as a significant festival by both Jain (as Samvatsarik Parva) and Vedic/Brahmanical traditions indicates a shared underlying element, which the author identifies as the remembrance of Rishabhdev.

3. Worship in the Avadhut Panth:

   • The author cites an instance of individuals in Bengal who, though a minority, worship Rishabhdev as a supreme ascetic (Avadhut). These followers even emulate his rigorous penances. This further supports the idea of Rishabhdev's worship beyond the Jain fold.

4. Rishabhdev's Life and the Concept of Dharma (Activity vs. Renunciation):

   • The author contrasts Rishabhdev's extensive life and activities with the more focused renunciation (Nivritti Dharma) emphasized by later Tirthankaras like Parshvanath and Mahavir.
   • Ancient Indian religions are broadly categorized into "Pravritti Dharma" (Dharma of Activity/Engagement) and "Nivritti Dharma" (Dharma of Renunciation). Pravritti Dharma is associated with the four Ashramas (stages of life), while Nivritti Dharma primarily emphasizes the ascetic stage.
   • Sanghavi argues that Jainism, in its current form, is predominantly Nivritti Dharma. However, he questions whether this was the original nature of Jainism.
   • The author contends that Pravritti Dharma is more natural and compatible with individual and social life. He believes that Jainism's origin was rooted in Pravritti Dharma, and the emphasis on Nivritti Dharma evolved later.

5. Reinterpreting Rishabhdev's Actions in the Context of Pravritti Dharma:

   • The text addresses specific events in Rishabhdev's life that seem inconsistent with the Nivritti Dharma prevalent in later Jainism:
     • Marriage and Family: Rishabhdev married and had numerous children, including Brahmā and Bahubali.
     • Establishing Society: He taught people to farm, cook, build houses, make clothes, and practice various crafts, essentially laying the foundation for social and economic life. He established governance and taught the principles of statecraft.
     • Handing Over Reign: He passed on his kingdom to his son Bharat and then embraced the life of an ascetic.
   • These actions, according to the author, are more aligned with Pravritti Dharma. The later Jain Acharyas (like Jinsen and Hemachandra) who chronicled Rishabhdev's life struggled to reconcile these active, worldly practices with their own ingrained understanding of Nivritti Dharma.

6. Acharyas' Attempts at Reconciliation and the Bhagavad Gita's Influence:

   • The author notes that Acharyas like Hemachandra, while adhering to the principles of Nivritti Dharma, found ways to explain Rishabhdev's activities. Hemachandra, in particular, found a way to reconcile this through the concept of "Anasakti" (detachment) from the Bhagavad Gita.
   • Hemachandra suggested that Rishabhdev, being a highly knowledgeable being, performed seemingly worldly and potentially problematic actions with detachment, making them acceptable and even beneficial. This interpretation, while insightful, also highlights a potential dilution or misinterpretation of Jain principles due to external philosophical influences.

7. Bharat's Life and the Influence of Nivritti Dharma:

   • Bharat, Rishabhdev's son, also embodied a life of Pravritti Dharma, ruling a kingdom, marrying, and engaging in social governance, eventually attaining spiritual liberation as a householder.
   • However, the author points out that even in Bharat's narrative, later Acharyas attempted to inject elements of Nivritti Dharma, sometimes to the point of creating anachronistic or illogical portrayals (e.g., the establishment of a specific group of lay followers who solely chanted scriptures and depended on the king). This is seen as an attempt to mold the narrative to fit the prevailing Nivritti Dharma focus.

8. Bahubali and the Importance of Non-Violent Conflict Resolution:

   • The conflict between Bharat and Bahubali is discussed, particularly the concept of "non-violent" duels (like the eye duel and fist duel).
   • The author emphasizes the valuable lesson from this: resolving disputes without causing destruction. He laments that this principle is not more widely adopted, even by spiritual leaders who might engage in ideological conflicts.
   • Bahubali's act of hitting his own head instead of Bharat's is highlighted as a powerful example of controlling ego and pride, a lesson valuable for sectarian conflicts within Jainism and beyond.

9. Brahmī and Sundarī: Models of Asceticism and Inner Strength:

   • The author examines the lives of Rishabhdev's daughters, Brahmī and Sundarī.
   • Their lifelong celibacy and commitment to asceticism are noted.
   • Sundarī's firm refusal of Bharat's proposal and her subsequent intense penance to overcome his attraction are discussed. The author questions whether this behavior is entirely natural or a reflection of the Nivritti Dharma mindset of the chroniclers.
   • The narrative of Sundarī and Bharat is contrasted with the Vedic story of Yami and Yama, emphasizing the greater Satvic (pure) nature of the Jain account, where both characters maintain their purity and equanimity.
   • The powerful impact of Brahmī and Sundarī's teachings on Bahubali is highlighted, showcasing how even seemingly "weaker" individuals can influence strong personalities by conveying truth fearlessly. The author poses a question about the current Jain women's role in providing such moral guidance.

Conclusion:

Sukhlal Sanghavi concludes that Rishabhdev represents a holistic ideal of life, encompassing both worldly activities and spiritual pursuits. He asserts that the current Jain emphasis on an exclusive and often rigid Nivritti Dharma is a deviation from the original, more inclusive, and socially integrated model that Rishabhdev embodied. The author calls for a re-examination and re-integration of Rishabhdev's life as a guide for contemporary Jain society to overcome its one-sided focus and achieve a more balanced and practical approach to spiritual and social life. The text advocates for a return to the principles of detachment and righteous action, which were central to Rishabhdev's life and teachings.