Rushabhnath Shraman Aur Bramhan Sanskrutiye Ke Samanvay Setu - Book Summary

Here's a comprehensive summary of the provided Jain text, "Rushabhnath Shraman aur Bramhan Sanskrutiye ke Samanvay Setu" by Ranjan Suridev, in English:

The book "Rushabhnath Shraman aur Bramhan Sanskrutiye ke Samanvay Setu" by Dr. Shri Ranjan Suridev explores the significant role of Lord Rishabhnath (also known as Adinath), the first Tirthankara of Jainism, as a unifying figure between the Shraman (ascetic) and Brahmanical (Vedic) traditions.

The author argues that Lord Rishabhnath, revered as Adinath in Jainism, is intrinsically linked to the Vedic tradition through the term 'Rishabh' or 'Vrishabh,' which appears frequently in the Rigveda. The Rigveda describes Rishabh as a deity endowed with strength and power. The text highlights that Rishabhnath's spiritual journey connects the Brahmanical to the Shramanic traditions, fostering a sense of equality.

Key Points and Arguments:

Rishabhnath in Vedic Literature: The book asserts that the 'Rishabh' mentioned in the Rigveda is indeed the same as the Jain Rishabhnath. The Rigveda's mention of 'Vrishabh' can mean a deity that controls the power of clouds or a provider of happiness. The Taittiriya Aranyaka also explicitly mentions 'Rishabh' in the sense of a powerful being. The Atharvaveda refers to the Earth as 'Rishabha.' These instances suggest the veneration of a powerful, revered figure predates and exists alongside the formal establishment of the Shramanic tradition.
'Arhat' and 'Barhat' Traditions: The author discusses the terms 'Arhat' and 'Barhat' in ancient Indian literature, representing the followers of the Arhats (Jains) and the followers of Vedic rituals and sacrifices ('Barhat' being derived from 'Brihati,' meaning Veda) respectively. The text emphasizes that drawing a historical dividing line between these two traditions is difficult, as they developed in parallel.
Linguistic Connections: The book points out the linguistic parallels between 'Arhat' and the Rigvedic terms 'Arha' and 'Arhana,' both signifying the revered and worthy. For example, a Rigvedic mantra is cited where 'Arhana' denotes worship or respect. Similarly, 'Arha' is used to mean worthy and venerable.
'Rishabh' and 'Vrishabh' Meanings: While 'Vrishabh' and 'Rishabh' have various meanings in the Vedas, their central theme is a powerful deity. They are associated with bulls, clouds, and fire, and also with fulfilling desires. Rishabh is identified with Rudra and the Supreme Being in Brahmanical thought, and Shiva is seen as the 'Rishabh' of the Shramanas.
Rishabhnath's Role in Bhagavad Purana: The book draws heavily on the Bhagavad Purana, which presents Rishabhnath as an avatar of Vishnu. According to the Bhagavad Purana, Rishabhnath's incarnation was to teach the path of liberation to those clouded by Rajas guna (the mode of passion). The text quotes verses detailing his divine birth and purpose.
Rishabhnath's Self-Explanation: The Bhagavad Purana also records Rishabhnath explaining the significance of his name. He states that his body is not easily understood by ordinary people, his heart is pure sattva (goodness), and he has pushed adharma (unrighteousness) far behind. Because of this strength, wise people call him 'Rishabh.'
Shared Core Beliefs: Despite the superficial differences in the devaluation of the avatar concept and the divine by some later Arhats (Jains), the author argues that the fundamental, self-centered (atma-tattva) essence of both Shraman and Brahman traditions remained the same. Both traditions revered Rishabhnath. He is the first Tirthankara for Jains and a direct avatar of Vishnu for the Vedic tradition. The Shiv Purana also includes Rishabhnath among the twenty-eight Yogic avatars.
Rishabhnath's Influence in Western India: The Bhagavad Purana mentions Rishabhnath propagating the Arhat dharma in Western India (Brahmavarta) and being a great yogi. It recounts an instance where Indra, out of jealousy, caused a drought in his kingdom, but Rishabhnath brought forth rain through his yogic powers. He also consciously shed his body to teach yogis the method of self-immolation.
'Vatarashana' Muni Connection: The text highlights the mention of 'Vatarashana' munis in the Rigveda. These ascetics, described as wearing matted hair, clad in bark or soiled garments, and meditating on the breath, are presented as the recipients of Rishabhnath's teachings, as per the Bhagavad Purana. The Bhagavad Purana itself describes Rishabhnath becoming a 'Vatarashana' muni after abdicating his kingdom. The characteristics of these Rigvedic munis are seen to be mirrored in Rishabhnath as depicted in the Bhagavad Purana.
'Keshin' as Rishabhnath: The book identifies the 'Keshin' (the one with hair) praised in the Rigveda with Rishabhnath. The mantra describing 'Keshin' holding the heavens and earth, and being the source of all light, is linked to Rishabhnath's immense power.
Rishabhnath's Physical Appearance and 'Keshariya Nath': Rishabhnath's beauty, capable of even challenging Kamadeva, is described in detail from the Bhagavad Purana, focusing on his exquisite physical features, including his long, curly, brown hair. This description is connected to the Jain tradition of depicting Rishabhnath with curly hair and his epithet 'Keshariya Nath' (Lord with Hair). The author suggests that the name 'Keshariya Nath' likely arose from this distinctive feature. The text also notes that the description of his hair in the Bhagavad Purana is consistent with Jain traditions and texts like 'Vasudevahindi,' which describe his hair as being clockwise curled and black.
Ancient and Universal Recognition: The book concludes that Rishabhnath has been recognized by the entire Aryan community from ancient times, with some scholars dating the Vedas to over 5,000 years BCE, implying Rishabhnath is even older. This widespread and ancient recognition reinforces the idea that Rishabhnath is a revered deity for all Aryan peoples and serves as a bridge between Brahmanical and Shramanic cultures. The core principles of Jainism are therefore not only Rigvedic but pre-Rigvedic.

In essence, the book establishes that Lord Rishabhnath, far from being exclusively a Jain figure, was a universally revered personality in ancient India, acting as a crucial link and point of synthesis between the two major cultural and spiritual streams of Brahmanism and Shramanism.