Upnishad Puran Aur Mahabharat Me Jain Sanskruti Ke Swar

Here's a comprehensive summary in English of the Jain text "Upnishad puran aur Mahabharat me Jain Sanskruti ke Swar" by Nathmalmuni, based on the provided pages:

The book "Upnishad, Purana, and Mahabharata: The Voice of Shraman Culture" by Nathmalmuni argues that the voice of Shraman culture, deeply rooted in the pursuit of self-knowledge (Atma-Vidya), is present and influential within Vedic scriptures like the Upanishads, Puranas, and the Mahabharata.

Key Arguments and Themes:

• Primacy of Atma-Vidya: The core message is that Shraman tradition is a tradition of Atma-Vidya, which is considered the highest form of knowledge in Indian traditions. Knowing the soul is presented as the key to knowing everything, a concept articulated in the Upanishads.
• Shraman Culture and the Kshatriya Tradition: The text highlights that Atma-Vidya was historically associated with the Kshatriya tradition. Lord Rishabh, the progenitor of the Kshatriyas according to the Puranas, is identified as the propagator of this self-knowledge and liberation-knowledge. His sons, particularly nine who became "Vatarashana Shramans," were masters of this knowledge.
• Kshatriya Dominance in Philosophical Discourse: The author asserts that philosophical inquiry and awakening began before the Brahmana age, not after it. Evidence from the Rigveda itself suggests early skepticism towards the absolute power of deities and priests. The Upanishads, particularly the Brihadaranyaka and Chandogya Upanishads, are cited to show Brahmins seeking self-knowledge from Kshatriya kings, indicating the Kshatriyas' significant contribution to Indian philosophical thought.
• Rejection of Ritualism by Philosophers: The text posits that these early philosophers were likely not priests, who were focused on ritualistic frameworks. Instead, these philosophers aimed to dismantle the polytheism prevalent in Vedic rituals. The author questions the likelihood of those who benefited from Brahminical sacrifices being the very ones to question the authority of Indra or the efficacy of ritualistic offerings. This points to a potential counter-cultural movement originating from within or alongside the priestly class, often finding expression through Kshatriyas.
• The Concept of Para and Apara Vidya: The Mandukya Upanishad is referenced for its distinction between "Para Vidya" (higher knowledge, leading to the realization of the imperishable soul) and "Apara Vidya" (lower knowledge, encompassing the Vedas and their ancillary disciplines). The text suggests that the pursuit of Para Vidya often transcended the limitations of Apara Vidya, especially when desires were involved.
• Critique of Vedic Ritualism and Desire: The teachings of Manu and Brihaspati are presented to illustrate that while Vedic rituals might aim for desired outcomes, true liberation comes from transcending desires. The text criticizes rituals undertaken with selfish motives, asserting that only those free from such desires can attain the Supreme Being.
• The Father-Son Dialogue (Medhavi and his Father): A significant portion of the text focuses on a dialogue between a father and son (Medhavi) within a Brahmana context. The son questions the traditional Vedic path of studying Vedas, procreation, performing sacrifices, and entering hermitages, highlighting the ephemeral nature of life and the futility of accumulating worldly possessions or relying on progeny for liberation.
• Shramanic Ideal of Renunciation and Self-Reliance: Medhavi's perspective reflects Shramanic ideals: emphasizing immediate action for spiritual progress, renouncing desires and anger, maintaining equanimity in pleasure and pain, living for the welfare of all, and achieving freedom from the fear of death through self-control and introspection. He prioritizes inner spiritual practice (Japa, Swadhyaya, meditation) over external rituals.
• Critique of Sacrificial Rituals (Pashuyajna): Medhavi rejects animal sacrifices and even self-sacrifice (like offering one's own blood and flesh in Tamasic rituals), deeming them futile and leading to rebirth. He advocates for knowledge (Vidya), penance (Saty), detachment (Tyaga), and equanimity as the true path.
• Self-Realization Over Progeny: The quote "I have been born in the soul by the soul, rooted in the soul... Progeny will not ferry me across" encapsulates the Shramanic emphasis on individual self-realization, independent of familial or societal obligations.
• True Wealth of a Brahmin: The text defines the true wealth of a Brahmin not in worldly possessions but in unity with the Supreme Soul, equanimity, truthfulness, good conduct, unwavering devotion, renunciation of violence (Ahimsa), simplicity, and detachment from all selfish actions.
• Avaidic Strands within Puranic Religion: The author argues that the Puranic religion, particularly centered around Krishna, represents a departure from strictly Vedic principles. It suggests that Puranic religion diminished the importance of Vedic sacrifices, presenting them as flawed. This divergence is seen by some scholars as evidence of a synthesized system incorporating pre-Vedic, non-Vedic Dharmic traditions (like Yoga and Shiva worship found in Indus Valley Civilization) into the Vedic framework.
• The Son's Renunciation in Markandeya Purana: The dialogue between Bhargava and his son Sumati in the Markandeya Purana mirrors Medhavi's stance. Sumati, after having practiced various disciplines, claims to have attained self-knowledge through past lives, rendering the ritualistic activities of the Vedas (Rig, Yajur, Sama) seem insignificant to him. He rejects the "Triguna-dominated Triyi-Dharma" (Vedic rituals) for the ultimate goal.
• Spiritual Yajna in Aranyakas: The text points out that even in the Aranyaka period, a shift towards spiritual sacrifice for the enlightened ascetic occurred, where the soul becomes the sacrificer, consciousness the wife, the body fuel, the heart the altar, anger the animal offering, penance the fire, and self-control the offering. This is presented as a period when Shramanic thought was influencing the ritualistic sphere.

In essence, Nathmalmuni's work asserts that the spirit of Shramanic inquiry, the emphasis on Atma-Vidya, renunciation, and a critical stance towards ritualistic karma, was not confined to purely Jain texts but was a vital undercurrent that shaped and influenced even the loftiest Vedic scriptures like the Upanishads, Puranas, and the Mahabharata, often finding expression through the Kshatriya class and later appearing as a distinct philosophical voice within the broader Indian spiritual landscape.