Vedottar Kal Me Bramhavidya Ki Punarjagruti

Here's a comprehensive summary of the provided Jain text "Vedottar Kal me Bramhavidya ki Punarjagruti" (The Revival of Brahma-Vidya in the Post-Vedic Period) by Jaybhagwan Jain, focusing on the revival of spiritual knowledge in post-Vedic India:

Context: Political and Cultural Shift After Janamejaya's Reign

The text begins by describing a significant shift in Indian history after the reign of King Janamejaya. The Nagas of the north launched frequent attacks, weakening the Kaurava dynasty and leading to the restoration of national independence by various Naga royal families in the Sapta-Sindhu and Madhyadesha regions. This political upheaval resulted in a decline in the patronage of Vedic culture. Consequently, Shraman (ascetic) culture experienced a resurgence across North India, from Gandhara to Videha.

The Crisis of Vedic Ritualism and the Emergence of Spiritual Inquiry

The text highlights a period when Vedic ritualism (Yajnas) faced a decline, as predicted in Hindu Puranas and astrological texts. These texts suggest that while Satya Yuga was characterized by asceticism (Tapa), Treta Yuga by knowledge (Jnana), and Dvapara Yuga by sacrifices (Yajna), the Kali Yuga would be marked by charity (Dana). The authors of Hindu Puranas and astrological texts consider the coronation of Maharaja Yudhishthira around 1500 BCE as the beginning of the Kali Yuga.

With the decline of royal patronage and societal unrest, Vedic Rishis (sages) began to turn their attention inward, towards India's spiritual heritage. They were deeply impressed by the high ideals, profound thoughts, disciplined lifestyle, renunciation, and ascetic practices of the ancient spiritual traditions. This led to an intense curiosity about self-knowledge and the fundamental questions of life and death:

• What is Brahma (the soul/ultimate reality)?
• What is its cause?
• Where does it come from at birth?
• Where does it go at death?
• What sustains it?
• What causes its happiness and sorrow?
• Who is its controller, slayer, and giver of life?

The Shift from Empirical to Spiritual Knowledge

The Vedic Rishis, who had traditionally studied the four Vedas (Rig, Yajur, Sama, Atharva) and the six Vedangas (Shiksha, Kalpa, Vyakarana, Nirukta, Chhandas, Jyotisha) as invaluable treasures, began to perceive these as mere "apara" (ordinary, worldly) knowledge. Their focus shifted away from worldly possessions like wealth, gold, cattle, horses, sons, land, and kingdoms, for which they previously prayed to deities like Indra and Agni. These material pursuits now seemed insignificant and hollow.

The Supremacy of Self-Knowledge

The ultimate pursuit became "atma-vidya" (self-knowledge). The soul became the supreme truth to be seen, known, and contemplated. Those who worshipped deities other than the soul were seen as slaves to those deities, like beasts of burden. However, those who understood the universal powers of the soul and worshipped it became self-reliant, all-pervading, and independent, earning respect from all.

Critique of Ritualistic Actions and the Path of Knowledge

The text emphasizes that ritualistic actions like Yajnas and sacrifices were considered the cause of worldly bondage, while knowledge was the cause of liberation. Performing rituals leads to a cycle of birth and death, whereas knowledge helps one transcend the ocean of existence and attain the imperishable supreme state. Those who praised these rituals and those driven by worldly desires through charity and good deeds were seen as following the "pitri-yana" (path of ancestors), leading to temporary heavenly abodes and eventual rebirth. This path was not considered suitable for the wise.

Growing Respect for Ascetics (Vratyas and Yatish)

This spiritual awakening fostered increased respect and tolerance towards ascetics (Vratyas, who followed vows) and wandering mendicants (Yatish). Brahmin householders were advised to treat such ascetics with great humility when they sought food and drink, even to the extent of interrupting their Agnihotra (fire ritual) to offer hospitality, as this was considered more meritorious.

The Quest for Brahma-Vidya: The Rise of the Upanishads

Driven by an intense thirst for knowledge, many young, educated men from renowned Rishi families left their homes to search for Brahma-Vidya. They traveled extensively, from Gandhara to Videha, and Panchala to Yama-desha, seeking out old scholars of Brahma-Vidya, particularly within Kshatriya lineages. They lived as disciples, practicing self-control, celibacy, austerity, renunciation, and self-study. The accounts of their profound curiosity, great endeavors, and mystical dialogues are preserved in texts known as the Upanishads.

While there are over 208 Upanishads, eleven are considered principal from a historical perspective: Isha, Kena, Katha, Prashna, Mundaka, Mandukya, Aitareya, Taittiriya, Chandogya, Brihadaranyaka, and Shvetashvatara. These Upanishads document the confluence of Vedic and Shraman cultures from the Mahabharata period to the time of Buddha and Mahavira. They offer candid reflections of the seekers' earnest inquiries, truthfulness, and the spiritual education of the era. They represent the ultimate conclusions of the Aryan Rishis' philosophical insights, forming the foundation of Vedanta and the later development of the Bhagavad Gita and the Brahma Sutras.

The Nature of Upanishadic Teachings

The teaching style of the Upanishads is described as allegorical, employing natural phenomena as symbols and incorporating ritualistic terminology and parables for conveying spiritual truths. This has allowed for varied interpretations by later commentators, leading to the emergence of different schools of Vedanta. However, the Rishis' style was not strictly philosophical or scientific in the modern sense.

The Role of Kshatriya Kings in Promoting Brahma-Vidya

The text highlights the significant role played by Kshatriya kings in spreading Brahma-Vidya. Kings like Ashwapati of Kekeya, Pravahana Jaivali of Panchala, Ajatashatru of Kashi, Janaka of Videha, and Vaivasvata Yama of the South are mentioned as prominent figures who actively participated in discussions and imparted spiritual knowledge.

Illustrative Narratives:

• Pravahana Jaivali and Shvetaketu: The dialogue between King Pravahana Jaivali and Shvetaketu, son of Rishi Aruni Gautama, illustrates the limitations of superficial education. Shvetaketu, unable to answer the king's profound questions about life, death, and the afterlife, returns to his father, who admits his own ignorance. Aruni then seeks knowledge from King Pravahana, who reveals that this knowledge was traditionally held by Kshatriyas and imparted only to them.
• Ashwapati of Kekeya: King Ashwapati of Kekeya, known for his just rule and wisdom, is depicted receiving a group of esteemed scholars who seek knowledge of the soul. Ashwapati, initially hesitant, eventually imparts the knowledge of the soul, emphasizing that it was a tradition passed down among Kshatriyas.
• Ajatashatru of Kashi: King Ajatashatru of Kashi engages in a debate with the learned Brahmin Rishi Garga Balaki. Garga Balaki's understanding of Brahma is based on external observations of celestial bodies and natural phenomena. Ajatashatru refutes this, stating these are mere manifestations of Brahma and not Brahma itself, emphasizing the need to know the "doer" behind these actions. Ajatashatru then takes Garga Balaki as his disciple and imparts true self-knowledge.
• Sanatkumara and Narada: Narada, despite his vast knowledge of various sciences and scriptures, admits his ignorance of the soul and his continued suffering. Sanatkumara then imparts self-knowledge, leading to Narada's enlightenment.
• Yama and Nachiketa: The story of Nachiketa and Yama, as found in the Katha Upanishad, is recounted. Nachiketa, undeterred by Yama's temptations of worldly pleasures and long life, persistently seeks knowledge about what happens after death. Yama, impressed by Nachiketa's unwavering resolve, finally imparts the secret of the soul and the cycle of birth and death. The text also offers a Jain perspective on the origin of Yama and the "Yamaloka" (world of Yama) from the Kshatriya lineage of Bahubali.

The Method of Spiritual Education:

The text asserts that the true custodians of spiritual knowledge were the Kshatriyas, who traditionally meditated on spiritual principles and practiced self-realization as ascetics. They were cautious about imparting this knowledge, ensuring the disciple was pure of mind and eager to learn. The text references the Ashtanga Yoga path outlined in Patanjali's Yoga Sutras as a means to achieve spiritual understanding, emphasizing the importance of detachment and purity.

The Upanishads, meaning "sitting near (the guru)," signify the oral tradition of spiritual teaching where knowledge was imparted in secrecy by the guru to devoted disciples. This practice of oral transmission, coupled with devoted listening and repeated recitation (Amnaya), was prevalent not only in the Upanishadic period but also continued in various Indian spiritual traditions, including Jainism, Buddhism, Shaivism, and Shaktism.

The Role of Writing and the Oral Tradition:

While evidence suggests the existence of writing in India as early as 3000 BCE, this script was primarily used for practical purposes like seals and commerce, not for compiling spiritual texts. Spiritual knowledge was transmitted orally through a teacher-disciple lineage, known as "Shruti" or "Shruta-Jnana." The text criticizes the notion that spiritual knowledge only began with the Upanishads, asserting that it was a much older tradition present even before the arrival of Vedic Aryans and rooted in the spiritual culture of the Indus Valley Civilization.

The Contribution of Brahmins:

The text acknowledges the significant contribution of Brahmin scholars in compiling and codifying spiritual knowledge into texts like the Upanishads, Brahma Sutras, Yoga Sutras, and Puranas. This compilation effort made the spiritual culture of the pre-Buddha and Mahavira era accessible as literary evidence. The Jain tradition also began to document its literature about 500 years after Mahavira's Nirvana (in the first century BCE) due to a perceived decline in the understanding of spiritual truths.

Secrecy and Discretion in Spiritual Teaching:

Across Indian religions, there was a consistent emphasis on imparting spiritual knowledge only to deserving individuals who were disciplined, peaceful, pure-minded, and focused on virtues. This sacred knowledge was not to be shared with the unworthy or those prone to misunderstanding and opposition. The text draws a parallel with Jesus Christ's use of parables to protect spiritual truths from being distorted by those who were not ready.

In essence, the book "Vedottar Kal me Bramhavidya ki Punarjagruti" chronicles a pivotal period in Indian spiritual history where a decline in ritualistic practices led to a profound quest for self-knowledge. It highlights the collaborative, albeit sometimes hierarchical, roles of both Kshatriya kings and Brahmin scholars in the preservation and dissemination of this profound knowledge, primarily through an oral tradition that emphasized personal discipline and inner realization.