Vrushabhdev Tatha Shiv Samabandhi Prachya Manyataye

This document, "Vrushabhdev tatha Shiv Samabandhi Prachya Manyataye" by Rajkumar Jain, explores the ancient beliefs and connections between Lord Rishabhdev (Vrushabhdev) of Jainism and Lord Shiva of Hinduism. The author argues that both deities are ancient and revered figures in Indian traditions, with their depictions in ancient literature offering a fascinating subject for study.

The central thesis is that Rishabhdev, highly revered in Jainism, also holds a significant position in Hindu traditions, often recognized as an avatar of Vishnu. The text cites the Srimad Bhagavatam which details Rishabhdev's lineage and his divine birth as a partial incarnation of Lord Vishnu, born to King Nabhi and Queen Marudevi, to propagate the teachings of the Vatarashana Shramana Rishis. The Shiva Purana further validates this by including Rishabhdev among the twenty-eight Yoga Avatars of Shiva, predating even the avatars of Rama and Krishna.

The document delves into the purpose of Rishabhdev's avatar as described in the Srimad Bhagavatam, which is to impart knowledge of Kaivalya (liberation) to those influenced by Rajas (passion or worldly attachment). The author also interprets this purpose as teaching liberation through practices involving the retention of bodily excretions (rajodharana), which is a component of ascetic discipline in Jainism, as exemplified by practices like asnan (non-bathing) and adantdhavan (non-brushing of teeth). The text draws a parallel with the existence of Rajojallika (ascetics covered in dust or dirt) during Buddha's time, as mentioned in the Majhima Nikaya.

A significant portion of the text is dedicated to establishing the ancient lineage of these ascetic traditions by referencing the Rigveda. The author highlights the description of Vatarashana munis (ascetics who wear wind as their garment or have their roots in the wind) in the Rigveda, noting their connection to deep spiritual practices and their ethereal nature, perceived differently by ordinary humans. The hymn mentioning 'Keshi' is presented as evidence that Keshi was a prominent figure among the Vatarashana munis, symbolizing enlightened knowledge.

The author draws a strong connection between the Vatarashana munis of the Rigveda and the Vatarashana Shramana Rishis mentioned in the Srimad Bhagavatam, led by Rishabh. The description of Rishabh as appearing "mad-like, sky-clad, with disheveled hair" is compared to the descriptions of the Keshi and Vatarashana munis in the Rigveda, revealing striking similarities in their ascetic practices and appearance. The text also points out that the depiction of Rishabhdev's curly hair is a unique and ancient tradition in Jain iconography.

The text further posits that the Vedic deity Agni is an earlier form of Vrushabhdev. It analyzes the epithets used for Agni in Vedic texts, such as Jatavedas (possessing knowledge from birth), Ratnadharakt (bearer of gems), Vishvavedas (knower of universal truths), and Moksha Neta (leader to liberation), arguing that these attributes are more fitting for a divine being like Vrushabhdev than for physical fire. The author suggests that the term 'Agni' itself might have originated from the Prakrit or Apabhramsa word for Vrushabh, pre-dating the arrival of the Aryans in India.

The text then explores the concept of Panchajanas (five tribes) in the Vedic tradition, identifying them with Yadu, Turvasa, Puru, Druhya, and Anu. It suggests that when the Aryans settled in Kurukshetra and came into contact with the religious culture of these five tribes, they adopted Vrushabh as their deity, referring to him as 'Agni'. The Rigvedic Sukta 1.6 is presented as historical evidence of this, indicating that Lord Vrushabh was worshipped before the arrival of the Aryans. The text also mentions that the worship of Vrushabh, often associated with agriculture and crafts, was later adopted by the Aryans. The author also points out the inscription of Kharavela (2nd century BCE) which mentions Rishabh Jin as 'Agga Jin'.

The document traces the evolution of the deity Rudra in Vedic and subsequent traditions, connecting him with Shiva. It highlights that Rudra, initially a middle-ranking deity in the Rigveda, gradually gained prominence, acquiring attributes associated with destruction, power, and eventually, auspiciousness. The text mentions Rudra's various epithets such as Kapadin (one with matted hair) and Kalikina (one who burns), linking them to the descriptions of Keshi and Agni. Rudra's dual nature, as both a fierce and benevolent deity, is discussed, with his association with healing and protection.

The text further elaborates on Rudra's transformation through various stages: his connection with the Vratyas, his identification with Shiva, his worship in the form of lingas, and his eventual integration with the Indus Valley civilization's male deity. The emergence of Shakti worship and the influence of the Indus Valley's phallic symbols are also discussed as contributing factors to the development of Shaivism.

The document details the gradual elevation of Rudra's status, culminating in his being referred to as 'Mahadeva' and later 'Shiva'. The author highlights the Upanishadic period where Rudra is seen as the Supreme Being, the source of creation, and the object of yogic meditation. The text then traces Shiva's evolving iconography and attributes through the Ramayana, Mahabharata, and Puranas, noting his association with yoga, meditation, and various divine powers.

Finally, the document presents specific instances of convergence between the traditions of Rishabhdev and Shiva, including:

• Shiva Ratri and Kailash: The Jain tradition of celebrating the attainment of Moksha by Rishabhdev on Mount Kailash (Ashtapada) on the night of Magha Krishna Chaturdashi is linked to the Hindu festival of Shiva Ratri.
• Ganga Avataran: The legend of Ganga descending from the heavens and residing in Shiva's matted locks is interpreted as a metaphor for the flow of divine knowledge from Rishabhdev.
• Trishula: The Trishula (trident), a symbol of Shiva, is also associated with the Jain Ratnatraya (three jewels: right faith, right knowledge, right conduct) and is found on ancient Jain artifacts.
• Brahmi Lipi and Maheshvara Sutras: Rishabhdev's teaching of the Brahmi script to his daughter Brahmi is linked to the 'Maheshvara Sutras' attributed to Shiva, suggesting a common origin.
• Vrushabha (Bull) as a Symbol: The bull as Shiva's mount and Rishabhdev's emblem, along with the Indus Valley seals depicting bulls, is presented as a unifying element.
• Matted Hair (Jata): The depiction of both Rishabhdev and Shiva with matted hair is also considered a point of convergence.

In conclusion, the book "Vrushabhdev tatha Shiv Samabandhi Prachya Manyataye" argues that a deep and ancient connection exists between Lord Rishabhdev and Lord Shiva, supported by extensive references to ancient Indian scriptures and traditions. The author aims to demonstrate how the worship and attributes of these two revered deities share remarkable similarities, suggesting a shared historical and spiritual lineage.