Pre Aryan Shramanic Spiritualism

Here's a comprehensive summary of the provided text, "Pre-Aryan Shramanic Spiritualism" by Ramachandra Jain:

The book argues that a sophisticated and homogenous spiritual ideology, termed "Shramanic Spiritualism," existed across a vast region stretching from Egypt to India before the arrival of the Aryans (circa 1200 BCE). This ideology, characterized by a focus on "right inner effort," was the foundational force behind the cultures of these pre-Aryan peoples.

Key Arguments and Concepts:

• Aryan Migrations and Cultural Encounter: The text begins by outlining the Aryan migrations and posits that the cultures they encountered were materially and spiritually superior to their own. This suggests that the Aryans were not the originators of advanced spiritual thought in the region.

• The Four Discoveries of Spiritualism: The author identifies four fundamental discoveries that formed the basis of this ancient spiritualism:

  1. The discovery of the Ātmā (Soul): Recognizing a permanent essence within the plurality of living beings, leading to an understanding of the interconnectedness of all life.
  2. The discovery of the Efficacy of Effort: Understanding that individual effort is the driving force for progress and liberation.
  3. The discovery of the Transmigration of Soul: The belief that the soul, being a permanent substance, undergoes cycles of birth and rebirth.
  4. The discovery of Siddhi (Final Attainment): The ultimate goal of achieving complete purity and liberation through sustained spiritual effort.

• Definition of "Shramana": The term "Shramana" is defined not as an ascetic in its original sense, but as an individual or society engaged in "right inner effort" or spiritual exertion. It encompasses all individuals, householders and ascetics alike, who pursue activities in a righteous, spiritual manner, characterized by freedom and fearlessness.

• Examples of Pre-Aryan Shramanism: The book then delves into specific examples:

  • Egyptian Shramanism:

    • The Egyptians believed in the soul, its transmigration, and final attainment.
    • Their symbolism (e.g., the human-headed bird) represented the unity of spirit in man and animals, indicating that animals also possessed souls.
    • The "Book of the Dead" contains ancient spiritual beliefs, with texts attributed to figures like Thoth and Hesepti, who are linked to early Egyptian dynasties and possibly Indian immigration.
    • The ultimate aim was full, perfect, and everlasting personality through self-propelled individual effort.
    • The "Hall of Truth" (Chapter 125 of the Book of the Dead) outlines an ethical code, emphasizing non-violence, truthfulness, non-stealing, continence, and non-possessiveness.
    • The Osiris myth, centered on self-sacrifice and regeneration, highlights a high spiritual personage.

  • Sumerian Shramanism:

    • Sumerians believed in the soul's existence after death, with purer souls going to an island of the blessed and darker souls to the netherworld.
    • Despite lamentation rituals, their core belief was in the immortality of the soul achieved through self-suffering, self-control, and fellow-feeling.
    • Voluntary death, as seen in the Royal Cemetery at Ur, is presented as a precursor to Jain belief in Samlekhana Samthara (voluntary spiritual death).
    • The epic of Gilgamesh and the land of Dilmun (identified with the Indus Valley) suggest a yearning for immortality and a spiritual guidance sought from India.
    • Sumerian ethical tenets, collected from various sources, also emphasize non-violence, truthfulness, non-stealing, continence, and non-possessiveness, with misfortune attributed to moral transgressions.

  • Bharatiya Shramanism:

    • India is presented as the birthplace of Spiritualism and Shramanic ideologies (Jainism and Buddhism).
    • Jainism is considered pre-Buddhistic, with the Chaujjāma of Parshvanatha forming the foundation for Buddha's teachings and later the Pancha-Mahavrata of Mahavira.
    • The author contrasts this with Brahmanical thought, suggesting they borrowed and perverted spiritual ideas from their pre-Aryan adversaries, failing to truly accept the doctrine of Non-Violence.
    • The Rigvedic thought is characterized as materialistic, while later Vedic thought evolved into a "pseudo-spiritual" form influenced by Muni-Shramana culture.
    • The Achārānga Sutra is highlighted as the most ancient extant Jaina text preserving the pristine glory of pre-Aryan Muni-Shramana culture, dating back to at least the 9th century BCE.
    • Key Jain philosophical concepts are discussed:
      • Division of the world into six substances (Dharma, Adharma, Space, Time, Matter, and Souls).
      • The doctrine of transmigration of soul driven by Karma.
      • The belief in Siddhi (Final Attainment) as a state of spiritual perfection, a concept analogous to Egyptian "Blamelessness" and Sumerian "Immortality."
      • The emphasis on "Right Personal Effort" as the sole means to achieve Siddhi, comprising Right Knowledge, Right Faith, and Right Conduct.

  • Pre-Hellenic Ægean Shramanic:

    • Minoan culture in Greece, though script is undeciphered, shows connections to pre-Aryan Indian traditions.
    • The figure of Reshef is identified with Rishabha of India, a spiritual leader of pre-Aryan Cretans.
    • Orphism, a later Greek spiritual revival, shared beliefs in soul, transmigration, and the dual nature of man (spirit and matter) with Egyptian and Indian traditions, likely influenced through Crete.

  • Pre-Aztec American Shramanism:

    • The Quatzalcoatl people, arriving around 2000 BCE, are linked to the Panis of the Ahi or Naga race of pre-Aryan India, due to their association with snakes.
    • They advocated peace, penance, chastity, and opposed war and human sacrifice.
    • The "horned serpent" emblem was spread by these people, connecting them to Sumer, Egypt, and Crete.

• Epilogue:

  • The book concludes by reiterating that the fundamental spiritual way of pre-Aryan people across this vast region was founded on the doctrines of non-violence, truth, non-stealing, continence, and non-possessiveness.
  • This "Shramanic (Effortive) Way" fostered individual freedom and recognized that liberation depended solely on personal effort, unaffected by external agencies.
  • The author argues that the term "Shramanic" accurately describes this pre-Aryan society and its way of life, which was deeply rooted in the ideology of spiritualism centered on "right personal effort."

In essence, the book presents a thesis that a highly evolved spiritual tradition, the roots of which are deeply embedded in Jainism and its precursor traditions, was widespread in the ancient world before the advent of the Aryans, influencing cultures from Egypt and Sumer to Greece and even pre-Columbian America. This tradition was characterized by a profound emphasis on personal ethical conduct and diligent spiritual effort as the path to ultimate liberation.