Akar Ka Mahattva - Book Summary

Here's a comprehensive summary of the provided Jain text, "Akar ka Mahattva" (The Importance of 'A'):

The book, "Akar ka Mahattva" by Badrilal Jain, explores the profound significance of the letter "A" (अ) across various aspects of language, religion, philosophy, and spiritual practice, with a particular focus on its prominence in Jainism.

The author begins by establishing the antiquity and foundational nature of the Nagari script, stating that its vowels and consonants are similar to those in other scripts, making it a "mother script." He emphasizes the dependency of consonants on vowels for proper pronunciation, highlighting "A" as the paramount vowel, the "king" of vowels, without which no sound is possible.

The text then delves into the Namokar Mantra (also known as the Navkar Mantra), the central prayer in Jainism, which praises the five supreme beings: Arhats, Siddhas, Acharyas, Upadhyayas, and Sadhus. The author notes that the mantra is considered the greatest of all mantras and encapsulates the essence of the fourteen Purvas (ancient Jain scriptures). The number 108, often used in prayer beads, is linked to the 108 qualities attributed to the Panch Parmeshthis.

The importance of "A" is then directly connected to the first of these supreme beings:

Arhats: The first word in the Namokar Mantra is "Arhat," which begins with "A." Arhats are described as those who have conquered all four destructive karmas (Ghatikarmas) and attained Kevala Jnana (omniscience). They are victors over passion and aversion and guide beings towards liberation through their divine teachings. They lead beings from ignorance to enlightenment, from the non-action era (Akarmabhumi) to the action era (Karmabhumi), teaching the true way of life and how to achieve a good destination (Sadgati).
Siddhas: The second mentioned are the Siddhas, who are completely free from all karmas. Although Siddhas are considered to have a higher state than Arhats, it is the Arhats who guide beings towards the path of liberation, even initiating their own journey by chanting "Om Namo Siddham." The author points out that the name "Asariri" (without a body), which describes Siddhas, also starts with "A." The beautiful descriptive names used for Siddhas, such as "Aj" (unborn), "Avinashi" (indestructible), "Agam Agochar" (inaccessible, imperceptible), "Amal" (pure), "Achal" (immovable), and "Avidhar" (unsupported), all begin with or contain the "A" sound, further underscoring its significance.
Acharyas: The third revered beings are the Acharyas, and their title also begins with "A." The author notes that "Akar" (अकार) encompasses both the short "A" (अ) and the long "A" (आ), emphasizing the primary role of "A" in this title.

The text then discusses the origin of the Omkara (ॐ) mantra, explaining its derivation from the Namokar Mantra. It suggests that by combining the initial sounds of the five Parmeshthis, with "A" from Arhat, "A" from Ashariri (Siddha), "A" from Acharya, "U" from Upadhyaya (leading to "O" through sandhi), and "M" from Muni/Sadhu (leading to "Om" through sandhi), the sacred syllable "Om" is formed. This highlights the integral role of "A" in this universal mantra.

The author then draws parallels from other traditions and concepts:

Kalachakra (Wheel of Time) in Jainism: Jain scriptures describe two cycles of time: Avasharpini (descending) and Utsarpini (ascending). The Avasharpini period, particularly its fourth stage, is significant for the advent of the 24 Tirthankaras, who guide beings to liberation. The first Tirthankara, Bhagwan Adinath, also begins with "A." The gods (Amar) who create the Samavasharana (divine assembly) for the Tirthankaras further connect the concept of "A" with divine favor.
Vaishnavism and Samudra Manthan (Churning of the Ocean): In the story of the churning of the ocean, "Amrut" (nectar) was one of the 14 precious gems obtained, which made the gods immortal. The author suggests that even this "Amrut" is protected by the influence of "Akar."
Jain Principles (Panch Mahavratas and Anuvaratas): The five core principles of Jainism, practiced by monks (Panch Mahavratas) and laypeople (Panch Anuvaratas), are Ahimsa (non-violence), Satyaga (truthfulness), Achaurya (non-stealing), Brahmacharya (celibacy), and Aparigraha (non-possession). The author points out that each of these fundamental principles begins with "A," signifying their paramount importance. He laments the current state of the world, characterized by conflict and a "survival of the fittest" mentality, suggesting that adherence to these "A"-initial principles would bring peace. He contrasts this with the destructive power of the atom bomb, whose initial sound is also linked to "A." He quotes Bhagwan Mahavir's teaching, "Live and let live," as a powerful principle that, when ignored, leads to destruction.
Subtle Particles (Anu and Parmanu): Jain texts use the terms "Anu" and "Parmanu" for extremely subtle particles, which also begin with "A."
Am (Am): In contrast to the life-giving aspects, the author also points out the use of "Akar" in the destructive term "Am" (representing poison or destruction), demonstrating its dual nature – both protective/liberating and destructive.
Mantra and Bija Aksharas: The author reiterates the importance of "Akar" in other mantras and the creation of Bija Aksharas (seed syllables) used in tantric practices like "Om Hrim Shrim Aham." The phrase "Aham Brahmasmi" (I am Brahman) in Hindu scriptures also highlights the prominence of "A."
Ayurveda and Amrut: The story of Amrut obtained from the churning of the ocean is retold, emphasizing its life-giving properties. Even the celestial physician Dhanvantari is associated with Amrut. The astronomical concepts of Rahu and Ketu, whose names don't start with "A," are seen as a consequence of an Asura consuming Amrut and subsequently being dismembered, leading to their continued influence. The Urdu term for the elixir of life, "Aabe-hayat," also begins with "A." The author connects this to the life-giving properties of herbs like Sanjeevani, which, having been sprinkled with Amrut, became potent.
Linguistic Significance: The author highlights the use of "A" as the initial letter in Sanskrit, Prakrit, Magadhi, Hindi, Marathi, and Gujarati (where it's known as "Akada"). In Urdu, the first letter is "Alif," which is also an "A" sound, leading to phrases like "Allah-o-Akbar." Even in English, the alphabet starts with "A," and in Christianity, creation is attributed to "Abub" and "Adam," emphasizing the initial letter.
Human Anatomy: The five senses are mentioned, with the eye ("Ankh" in Hindi) beginning with "A" and being crucial for perception. The proverb "Yasy naasti swayam prajna, shaasti tasy karoti kim" (What can the scriptures do for one who lacks his own wisdom?) is quoted, highlighting the importance of the eye in receiving knowledge.
Jain Agamas and Abhidhan Rajendra Kosh: The author concludes by highlighting the immense importance of the Jain Agamas, which contain a vast treasure of knowledge. He explains that accessing this treasure was historically challenging. He then praises Acharya Shrimad Vijay Rajendrasurishwarji Maharaj for his monumental effort in compiling the "Abhidhan Rajendra Kosh," a comprehensive dictionary of Jain Agamas. The name of this monumental work itself begins with "A," signifying its role as the "key" to unlocking the knowledge within the Agamas. This work is presented as a testament to the saint's legacy and his contribution to spreading the essence of Jainism.

In essence, "Akar ka Mahattva" argues that the letter "A" is not merely a linguistic element but a symbol of fundamental beginnings, supreme beings, essential principles, divine power, and the very essence of knowledge and liberation across various spiritual and cultural contexts, with a profound emphasis on its omnipresence and significance within Jainism.