Aksharvigyan Ek Anushilan - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Aksharvigyan: Ek Anushilan" by Munishri Mohanlalji 'Sujan', based on the given pages:

This scholarly work, "Aksharvigyan: Ek Anushilan" (An Investigation into the Science of Letters/Alphabets), authored by Munishri Mohanlalji 'Sujan', delves into the profound connection between alphabets, their sounds, psychological impact, and their spiritual significance, particularly within the Jain tradition. The book asserts that each letter is a primary tool for expressing emotions and that the evolution of alphabets has paralleled human development.

Key Concepts and Arguments:

Origins of Alphabet and Language: The text traces the origins of alphabets, suggesting that gestures were the primary means of communication before their formalization. According to Jain tradition, Lord Rishabhanatha taught the arts of arithmetic and alphabets to his daughters, Brahmi and Sundari, from whom these arts evolved through various scripts. Jain scholars consider letters as "Dravya Shrut" (material scripture) and the fundamental basis for acquiring knowledge. Ultimately, the knowledge of letters, through dedicated effort, can transform into self-knowledge (self-realization).
Alphabets and Psychology: The book highlights that the Devanagari script's letters possess specific shapes and pronunciations that carry inherent meaning and unique characteristics. Each letter has a distinct phonetic sound. The form of each letter is meticulously designed to align with its pronunciation, incorporating curves, thickness, and thinness that are in harmony with the sound. This makes each letter a repository of specific power and usable as a mantra. Psychologically, these letters are believed to deeply resonate with human nature, its core instincts, and emotions. The precise articulation of words helps organize human instincts and purify inner thoughts and feelings. Understanding one's mental disposition, the correct pronunciation of words, and the secrets of the alphabet are crucial for this purification.
The Basis of Stable Emotions: Human actions are categorized into conscious (visible) and subconscious (invisible) mental processes, collectively termed "manovritti" (mental disposition or attitude). While often referring to conscious mental activity, "manovritti" encompasses three aspects: cognitive, affective, and conative. These are interconnected, as any knowledge gained is accompanied by feelings and action-oriented tendencies. Cognitive "manovritti" includes perception, recognition, memory, imagination, and thought. Affective "manovritti" comprises emotions, enthusiasm, stable emotions, and emotional complexes. Conative "manovritti" involves instinctual actions, habits, volitional actions, and character. The purification of these various aspects of "manovritti" leads to the purification of life and behavior. Every mental inclination is linked to speech and action. Words spoken and actions performed by the body draw and focus the mind. The coordination of knowledge centers and action centers strengthens the human mind, leading to character development and the foundation of stable emotions.
The Power of Words: A person's character is a summation of their stable emotions. The quality of one's character is determined by the nature of their stable emotions. Refined and ideal stable emotions govern other tendencies of the heart. Individuals whose stable emotions are not controlled or who lack stable emotions towards high ideals cannot have a well-formed personality or beautiful character. Well-formedness and character are deeply connected to the pronunciation of words. Words possess an infallible impact, and human actions are often a reflection of the words they utter. Psychologically, fourteen fundamental instincts exist in humans: seeking food, fleeing, fighting, curiosity, creation, collection, aversion, seeking refuge, sexual drive, child protection, desire for others, self-expression, humility, and laughter. While all creatures possess these instincts, humans can modify them. Life driven solely by instincts is considered uncivilized and animalistic. These instincts undergo changes like repression, inhibition, redirection, and sublimation. These changes are natural but significantly influenced by the power of words. For instance, hearing, contemplating, or thinking about the word "vibration" can easily induce a trembling action. Similarly, hearing, contemplating, or thinking about fearful words can create a fearful state. Therefore, these transformations are also related to the formation of words. The root of word-power lies in the form of the alphabet, which is the basis of "Dravya Shrut."
Shruta Knowledge through Mathematics: "Shruta knowledge" is divided into "Dravya Shrut" (material knowledge) and "Bhava Shrut" (spiritual knowledge). The spiritual aspect of letter-form knowledge is "Bhava Shrut." The text presents a complex formula from a "Gatha Sutra" for calculating the number of letters in "Shruta knowledge" based on 64 primal sounds, involving calculations with numbers and subtractions.
Matrika Sounds and Mantra Science: The text elaborates on the concept of "Matrika sounds" (primal sounds) within the alphabet. It states that the 16 vowels and 35 consonants have unique "Matrika sounds." According to the "Jayasen Pratishthapath," the alphabets from "A" to "Ksha" are called "Matrikas" and have three sequences: creation, preservation, and dissolution. These sequences are linked to self-realization, worldly progress, and the destruction of the non-existent. Each letter is considered a "beej" (seed) syllable. Syllables from "Ka" to "Ha" are considered "beej" and vowels from "A" onwards are considered "shakti" (power). Mantra seeds are formed by the union of "beej" and "shakti." Various "beej" syllables like Sarasvata, Maya, Bhuvaneshwari, Prithvi, Agni, Pranava, Maruta, Jala, Akash, etc., are derived from the combination of consonants and vowels. The text provides a detailed analysis of the specific powers and significance of individual vowels and consonants, associating them with deities, elements, and desired outcomes (e.g., Lakshmi, knowledge, destruction, attraction, peace).
The Power of Bijaksharas (Seed Syllables): The core of mantra power lies in these "bijaksharas," which are considered the fundamental building blocks of mantras. The text emphasizes that every letter is essentially a mantra ("Amantram aksharam nasti"). While the potential power of a mantra is inherent in its letters, its manifestation depends on knowledge and proper application. The knowledge of the forms of letters, their phonetic combinations, gender, and elemental associations is crucial for realizing their power. The text states that the combination of sounds creates a form of electrical energy, with positive electricity influencing external matter and negative electricity influencing the internal being. Mantra recitation and contemplation develop these energies.
Mantras and Bijaksharas: Mantras are defined as clusters of sounds that, when in contact with the mind, generate divine illumination. The word "mantra" derives from "man-dhatu" (to know), meaning that through which the self's command or experience is known. Unlike scientific experiments with predictable outcomes, mantra success depends on the aspirant and the objective. Instability of meditation can lead to mantra failure. Success requires faith, desire, and strong resolve. The subconscious mind holds spiritual powers that mantras can harness by stimulating them through the friction of their sounds. This process requires not just thought but also intense willpower guiding the sound. Mental aptitude and disciplined conduct are necessary for mantra mastery. Bijaksharas like Om, Haa, Hreem, Hrahaum, Hraha, Haa, Hah, Sah, Kleem, Krah, Tree, Traha, Shreem, Ksheem, Kshevim, Kvim, Heem, Am, Phat, Vashat, Savashat, Dhe, Dhai, Yah, Thah, Khah, Hah, Lvayam, Pam, Bam, Yam, Jham, Tam, Yam, Dam are essential for mantra construction. Though seemingly meaningless to the uninitiated, these syllables are potent and can awaken inner strength or deities. They are the manifest words of pure inspiration from the mind and consciousness, enabling self-development.
The Significance of Om and Other Bijaksharas: Om is identified as the most important and primary seed syllable, representing the self and the fundamental essence. It is also known as Tejo-beej, Kama-beej, Bhava-beej, and Pranava. Shri signifies fame, Hreem auspiciousness, Kvim peace, Hah auspiciousness, Kshevim yoga, Hrako envy and anger, Pron Preen independence, and Kleem acquisition of wealth. These are the subtle forms of mantras whose repeated chanting is powerful. They act like electrical connections between two points. The aspirant's thought power is like a switch, and mantra power is like an electric current. When a mantra is perfected, the attracted deity surrenders to the mantra-wielder, transferring its power.
Types of Mantras: The text outlines nine categories of mantras: stambhan (paralysis/stillness), mohan (enchantment), uchchatan (exorcism/dispelling), vashyakarsan (attraction/control), jabhan (gaping/opening), vidveshan (creating enmity), maran (destruction), shantika (pacification), and paushtika (nourishment). Mantras with one to three sounds are less amenable to analytical interpretation, while longer mantras can be analyzed. Mantras refine or broadcast willpower, granting extraordinary strength.
Elements and Varnasangyak (Color/Caste Designations) of Bijaksharas: The text associates specific letters with elements (air, fire, earth, water, ether) and gender (masculine, feminine, neuter). Vowels and sibilant sounds ( ऊष्म - U_shma) are designated as Brahmins. Medial and guttural sounds (अन्तस्थ - Antastha, कवर्ग - Kavarga) are Kshatriyas. Palatal and labial sounds (चवर्ग - Chavarga, पवर्ग - Pavarga) are Vaishyas. Retroflex and dental sounds (टवर्ग - T_varga, तवर्ग - Tavarga) are Shudras.
Use of Special Syllables in Mantras: Certain specific seed syllables are used in conjunction with mantras. These are not mere filler but hold significant importance. For example, 'Ham' is used in attraction and exorcism, 'Phat' in destruction, 'Namah' in stillness, enmity, and enchantment, and 'Vashat' in pacification and nourishment. 'Svaha' is often used at the end of mantras and is considered sin-destroying, auspicious, and capable of awakening inner peace. Svaha is considered feminine, Vashat, Phat, Swadha are masculine, and Namah is neuter. The text also mentions four "peethas" (seats or levels of practice) in mantra science: Smashana Peetha, Shava Peetha, Aranya Peetha, and Shyama Peetha, each requiring progressively intense sadhana and leading towards spiritual perfection.
The Importance of Knowledge in Mantra Science: The author concludes that understanding the bijaksharas, sound forms, grammatical gender, elemental associations, and concluding syllables of mantras is essential for the effective development of one's spiritual practice. Both knowledge and action are vital, as emphasized by Lord Mahavir. The efficacy of a mantra depends on the practitioner's ability, concentration, and stability. Each letter possesses inherent power, and their combinations create diverse energies. Mastering the art of blending these sounds allows for the accomplishment of powerful feats.
The Grandeur of the Mahamantra: The friction of sounds generates positive and negative electrical currents that influence external and internal realms, respectively. Mantra recitation and contemplation develop these energies, much like churning water generates hidden electrical power. The book posits that the Mahamantra, Namaskara Mahamantra (the fundamental Jain mantra), is the source from which all other mantras, their forms, gender, seeds, and endings originate. Due to its inclusion of all matrika sounds, it embodies all matrika powers. It is considered the essence of the fourteen Purvas (ancient Jain texts). The practice of this Mahamantra leads to the cessation of knowledge-obscuring and conduct-deluding karmas. Right knowledge, right faith, and right conduct can be readily achieved through "Dravya Shrut" (letter-based knowledge) and material actions. Letter-based knowledge forms the foundation of experiential knowledge, enabling individuals to become highly knowledgeable.
Conclusion: The article provides a limited overview of the alphabet, primarily drawing from Jain scriptures. It acknowledges that complete agreement with scientific perspectives or all scholars may not be possible. However, it presents widely accepted facts, with a particular focus on the Devanagari script as the progenitor of most scripts, noting that while the forms of scripts have evolved, their pronunciation has remained largely consistent. The script is also linked to mathematics and measurement, and the languages written in it possess a rich vocabulary. The discussion on mantra power is presented from both spiritual and material viewpoints, suggesting that mantra power can yield both spiritual and material benefits. While the intricate details of mantras derived from the Namaskara Mahamantra are not fully elaborated here, they are extensively covered in Jain texts, offering spiritual attainment and, as a consequence, material prosperity for the devout. The author hopes readers will approach this knowledge with a desire to learn and to accept what is beneficial.