Rugved Me Arhat Aur Rushabhvachi Ruchaye - Book Summary

Here is a comprehensive summary of the Jain text "Rugved me Arhat aur Rushabhvachi Ruchaye" by Sagarmal Jain, based on the provided pages:

The book, "Rugved me Arhat aur Rushabhvachi Ruchaye" (Verses in the Rigveda referring to Arhat and Rishabh) by Prof. Sagarmal Jain, is a scholarly exploration of the presence of Shraman (ascetic, spiritual) and Brahmin (ritualistic, Vedic) traditions in ancient Indian culture, with a particular focus on identifying references to Jainism within the Rigveda.

Key Arguments and Findings:

Two Ancient Streams of Indian Culture: Indian culture is presented as a synthesis of Shraman and Brahmin traditions. The Shraman culture is characterized by austerity, renunciation, and meditation, while the Brahmin culture is marked by rituals, sacrifices, and karma-kanda. Spiritually, Shraman culture is described as renunciation-oriented, while Brahmin culture is seen as worldly and engagement-oriented. The underlying principles of both are rooted in human nature's inherent desires (vasana) and reason (vivek), or indulgence (bhoga) and restraint (yoga).
Rigveda and Harappan Civilization as Evidence: The oldest literary source for understanding Indian history is the Rigveda, and the oldest archaeological source is the remains of Mohenjo-daro and Harappa. Both these sources suggest the presence of the Shraman tradition in ancient times. The Rigveda, considered the oldest text, existed in its current form by 1500 BCE.
Shraman Tradition Predates Vedic Rituals: Archaeological findings from Mohenjo-daro and Harappa, such as seals depicting yogis in meditation with bulls, indicate that the Shraman tradition was not only present but was the primary tradition in India before the Rigvedic period. The absence of sacrificial altars at these sites further supports the ancient existence of the Arhat tradition, which emphasizes penance and meditation.
"Arhat" as a Broad Term: In ancient times, the Shraman tradition as a whole was referred to as the "Arhat" tradition. This encompassed not only Jainism but also Buddhism, Ajivika, and even the Upanishadic-Brahmin traditions and the Sankhya-Yoga philosophical and spiritual streams. The term "Arhat" itself signifies those who worship the Arhats and aim to achieve the Arhat state. Even in Buddhist texts, "Arhat" is used as a title for enlightened beings, including the Buddha.
Jainism's Ancient Names: The book argues that Jainism was known as "Arhat Dharma" in ancient times. The term "Jain" itself appeared much later, approximately 1000 years after Mahavira's Nirvana, with the word "Jina" and "Jin-dharma" being older. Before the 7th century CE, the term "Jain" is rarely found. The text notes that the term "Nirgrantha" was used for the Jain tradition in the period of Parshvanath and Mahavira, and this is also corroborated by Ashoka's inscriptions and Pali Tripitaka.
"Brahmanism" vs. "Arhatism": The Vedic tradition, in contrast to the Arhat tradition, is referred to as the "Barhata" tradition in Vedic literature, particularly the Rigveda. The term "Barhata" refers to those who worship the Veda (Brhati) and are devoted to Soma-drinking and Vedic rituals.
Interpretation of "Arhan" and "Arhanta" in the Rigveda:
- The Rigveda uses the words "Arhan" and "Arhanta" more than ten times in nine verses. While Vedic scholars often interpret "Arhan" as an adjective meaning "worthy of worship" for deities like Agni and Rudra, the book argues that the presence of "Arhanta" as a distinct term indicates it refers to a specific deity or revered figure.
- The author provides a Jain interpretation of verses where "Arhan" is used, suggesting that "Arhan" can refer to an Arhat who wields spiritual weapons (like restraint) to conquer inner enemies (passions), shows compassion to all beings, and renounces worldly possessions, aligning with Jain principles.
- The text highlights that a literal interpretation of some Vedic verses is difficult, and a metaphorical or suggestive (lakshana) interpretation is often necessary.
The Significance of "Rishabh" (Bull):
- The Rigveda frequently uses the word "Rishabh" (bull), appearing over a hundred times. While Vedic commentators generally interpret "Rishabh" as "bull," "strong," "best," "giver of rain," or "granter of desires," Jain scholars believe it refers to the first Tirthankara, Rishabhadeva.
- The book acknowledges that it's challenging to definitively state that all uses of "Rishabh" refer to Rishabhadeva, but asserts that some verses must be related to him.
- The author notes that even non-Jain scholars like Dr. Radhakrishnan and Prof. Zimmer have suggested that the Rigveda contains references to Rishabhadeva.
- Rishabhadeva is accepted as the "first man" of the renunciation-oriented stream of Indian culture. While he is the 8th avatar in the Puranic tradition, the book posits he might have been the first human avatar.
- The Bhagavad Gita and other Puranas mention Rishabh as a propagator of Dharma, reinforcing his status as the primeval figure of Shraman culture.
The Need for Metaphorical Interpretation: The author stresses that a literal interpretation of many Vedic verses is insufficient to grasp their true meaning, especially when connecting them to Jain principles. A metaphorical or allegorical interpretation is often essential. This is illustrated by examples from the Upanishads (like the description of the goat) where seemingly literal descriptions are understood as symbolic representations of deeper philosophical concepts (like the three gunas).
Jain Interpretations of "Rishabh" Verses: The book presents several Rigvedic verses containing the word "Rishabh" and offers their Jain-centric interpretations. These interpretations connect "Rishabh" to Rishabhadeva, interpreting attributes like "four horns," "three feet," "two heads," and "seven hands" metaphorically to represent his spiritual attributes, stages of his path, or the structure of his teachings (e.g., infinite knowledge, perception, bliss, and energy).
The Ambiguity of "Rishabh": The book concedes that the word "Rishabh" is sometimes used as an adjective for Vedic deities like Indra, Agni, and Rudra, meaning "strong" or "best." However, it argues that the relationship can be reversed, with these deities also being seen as adjectives for Rishabh, as Rishabh is described with terms like "Jinenra" (Lord of the Victorious) or equated with divine powers. The text suggests that the identification of Rishabh with deities like Rudra, Agni, and Indra, as seen in Vedic literature, was a later development, but the concept of Rishabh as a revered sage or divine being was present in the Rigvedic period.
Conclusion on "Rishabh" Verses: The author concludes that not all "Rishabh" verses can be interpreted as referring to Rishabhadeva. However, for specific verses, a Jain interpretation is possible, often requiring a metaphorical understanding. At most, it can be said that in the Rigvedic period, "Rishabh" was recognized as a revered sage or an object of worship.

Overall Significance:

The book "Rugved me Arhat aur Rushabhvachi Ruchaye" aims to demonstrate the deep historical roots of Jainism within ancient Indian civilization by presenting a reinterpretation of key Vedic verses. It argues that the Rigveda, the oldest Indian scripture, contains significant evidence supporting the early existence and influence of the Shraman tradition, particularly the Arhat and Rishabh-centric aspects that are fundamental to Jainism. The work encourages a nuanced approach to Vedic interpretation, acknowledging the potential for metaphorical meanings that connect the Vedic worldview with Jain philosophy and figures.