Angvijja Aur Namaskar Mantra Ki Vikas Yatra

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Book Title: Angvijja aur Namaskar Mantra ki Vikas Yatra (The Evolutionary Journey of Angvijja and the Namaskar Mantra) Author: Sagarmal Jain

This article, "The Evolutionary Journey of Angvijja and the Namaskar Mantra" by Sagarmal Jain, delves into the historical development of the fundamental Jain mantra, the Namaskar Mantra, with a particular focus on the insights provided by the Angvijja and the Hathigumpha inscription of Kharavel.

Traditional Belief vs. Scholarly Interpretation:

The traditional Jain belief considers the Namaskar Mantra as eternal, uncreated, and the essence of all Jain scriptures. The saying, "The essence of the fourteen Purvas is always remembered in the Navkar Mantra," and the designation of the mantra as "Maha-Shrutaskandha" (great collection of scriptures) support this view. It's also taught before studying the Agamas, indicating its foundational status. The five syllables (Navkar) are seen as representing inherent qualities, and respect for those possessing these qualities is natural, thus supporting the idea of the mantra's eternality.

However, scholars propose a more nuanced view, suggesting a gradual evolution of the complete five-syllable Namaskar Mantra, including its chulika (inspirational verse). This essay aims to explore this evolutionary journey, referencing Angvijja and Kharavel's inscription.

Absence in Early Agamas and Early Mentions:

Early Jain Agamas like Acharanga, Sutrakritanga, Rishibhashita, Uttaradhyayana, and Dashavaikalika do not contain any explicit mention of the Namaskar Mantra. While the Dashavaikalika Sutra mentions completing kayotsarga (meditation of self-possession) with Namaskar, it doesn't specify if it was the five-syllable mantra. The Samayika Sutra refers to completing kayotsarga with "Arihantaanam," which is a part of the mantra, but again, it's not definitive of the full five-syllable version.

Emergence of the Five-Syllable Mantra:

The five-syllable Namaskar Mantra appears in the Bhagavati Sutra, an Anga Agama, and at the beginning of the Prajnapana Sutra, an Anga Bahya Agama. The Mahanishitha Sutra also begins with "Om Namo Nitthassa. Om Namo Arihantaanam."

Scholars debate whether the mantra in Bhagavati and Prajnapana is an integral part or an interpolated addition. Some argue that since the commentator Malayagiri doesn't comment on it in Prajnapana, it's an added auspicious phrase.

Interestingly, the Bhagavati Sutra, while having the five-syllable mantra, has "Namo Bambhi-liviye" instead of the chulika, suggesting a possible insertion when the text was first inscribed, possibly in Brahmi script.

The Prajnapana Sutra, dated around the 1st century CE, suggests that the five-syllable mantra had developed by the 1st century CE. The Mahanishitha Sutra's development is harder to pinpoint, as its revival by Acharya Haribhadra in the 7th-8th century CE complicates the interpretation of its mantra's presence. However, the Mahanishitha mentions that the commentary on the "Panchamangal Mahashrutaskandha" was based on the root mantra, and Vajraswami revived and established the Namaskar Mantra in the root sutra. This indicates Vajraswami, active around the 1st century CE, as a key figure in its establishment or revival.

The Role of Niyuktis and Vajraswami:

The Avasyaka Niyukti is the first interpretive literature to provide the complete Namaskar Mantra with its chulika. The author estimates the Niyukti's composition around the 2nd century CE, implying the five-syllable mantra with its chulika existed by then. The Digambara text Shatkhandagama also contains the five-syllable mantra, but its dating to before the 5th century CE is debated due to the developed Guna-sthana theory. The Mulachara, dated around the 6th century CE, also cites the Namaskar Mantra and its chulika from the Avasyaka Niyukti, further confirming the earlier development.

Early Forms and Gradual Evolution:

The traditional practice of initiating a Tirthankara with "Siddhanam namo kitcha" (salutations to the Siddhas) suggests an early connection. The Uttaradhyayana Sutra mentions "Siddhanam namo." The Bhagavati and Kalpa Sutras use "Namo-thunam Arihantaanam," but not as a combined two-syllable mantra.

Matura inscriptions up to the 1st century BCE mention "Namo Arihanta," a single-syllable form.

The Angvijja, a significant text for this study, provides crucial evidence:

• Chapter 4 of Angvijja: Contains "Namo Arihantaanam" as a single-syllable mantra at the beginning of the chapter.
• Chapter 8 of Angvijja: Reveals one-syllable, two-syllable, three-syllable, and five-syllable forms of the Namaskar Mantra.
• Absence of Chulika in Angvijja: The author suggests the chulika was composed after Angvijja, around the time of the Niyuktis.

This indicates that the five-syllable Namaskar Mantra without the chulika emerged around the 1st or 2nd century CE.

Kharavel's Hathigumpha Inscription: The Earliest Epigraphic Evidence:

The Hathigumpha inscription of Kharavel (2nd century BCE) provides the earliest epigraphic evidence of a two-syllable Namaskar Mantra:

1. "Namo Arihanta"
2. "Namo Savva Siddhānam" (Salutations to all Siddhas)

This inscription is significant because it includes the adjective "Savva" (all) with "Siddhanam," which was not corroborated by literary evidence until the study of Angvijja.

Angvijja as Literary Corroboration:

While studying Angvijja for Jain mantras, the author discovered not only the two-syllable Namaskar Mantra but also the "Siddhanam" with the "Savva" adjective. This provides literary evidence for Kharavel's inscription, confirming the contemporaneous existence of epigraphic and literary evidence for the two-syllable mantra.

Dating and Development Timeline:

• Kharavel's inscription: 2nd century BCE.
• Angvijja: Considered a Kushana period (1st century CE) text. It is slightly later than Kharavel's inscription.
• Angvijja contains one-syllable, two-syllable, three-syllable, and five-syllable forms of the mantra.
• The development from the two-syllable to the five-syllable mantra took approximately one to two centuries. The 150-year gap between Kharavel's inscription and Angvijja likely represents this evolutionary period.
• The five-syllable mantra developed around the time of Vajraswami (1st century CE).
• The chulika was added in the 2nd century CE, as evidenced by the Avasyaka Niyukti.

Variations in Mantra Structure:

• Angvijja presents the five-syllable mantra at its beginning as an initial auspicious chant.
• Chapter 4 has "Namo Arihantaanam" (one-syllable).
• Chapter 8 includes two-syllable forms: "Namo Arihantaanam" and "Namo Savva Siddhānam." The "Savva" adjective is present here, as in Kharavel's inscription.
• In the context of Pratiharavidya, Angvijja shows a three-syllable mantra: "Namo Arhataanam," "Namo Savva Siddhānam," and "Namo Savva Sāhaṇam." Here, "Savva" is used with Siddhas and Sadhus.
• In Bhūmikarma Vidya and Siddha Vidya, the five-syllable mantra appears, showing the planned addition of "Āyariyāṇam" and "Namo Uvajjhāyāṇam."

Evolution of Word Usage:

• "Savva" Adjective: The adjective "Savva" (all) was initially added to "Siddhanam" and later sometimes omitted. Angvijja and Kharavel's inscription are evidence of this. Kharavel has "Namo Savva Siddhānam," while Angvijja has both "Namo Siddhānam" and "Namo Savva Siddhānam."
• "Sahu" Position: The mantra currently includes "Savva" and "Loa" with "Sahu." Angvijja has both "Namo Savva Sāhūṇam" and "Namo Loa Savva Sāhūṇam." In the three-syllable mantra, only "Savva" is used with "Sāhu," while in the five-syllable mantra, both "Loa" and "Savva" are present. The "Savva" adjective is not used with "Siddhanam" in the five-syllable mantra, but only in two or three-syllable forms.
• "Āyariyāṇam" and "Savvesim": In Angvijja, the term "Savvesim" is found with "Āyariyāṇam" in mantras related to labdhipada (spiritual attainments), not in the main Namaskar Mantra. This indicates that the practice of mantras and vidyas (sciences) begins with salutations to the Acharya.

The "Namo" vs. "Namo" Debate:

There is a debate about the use of the dental "na" ('n') versus the retroflex "ṇa" ('ṇ') in "Namo." Shvetambara texts use both, while Digambara texts predominantly use "Namo." Epigraphic evidence, particularly from Kharavel's inscription and Mathura inscriptions, confirms that "Namo" is the ancient form, and "Namo" is a later development due to grammatical rules in Prakrit languages.

The author notes that the editor of Angvijja, Muni Punyavijay, used "Namo" throughout his edition. However, the author argues that using "Namo" might raise doubts about the antiquity of Angvijja's language, as early Ardhamagadhi generally uses "Namo." Examination of manuscripts shows both forms, with "Namo" appearing more frequently in older manuscripts. The author suggests that editors might have favored "Namo" based on Hemachandra's grammar. He urges future editors to consider the older "Namo" form found in inscriptions and manuscripts.

Significance of Angvijja:

Angvijja is an ancient and remarkable text that sheds light on various branches of Indian Nimitta Shastra (science of omens and prognostication) and is a valuable text for Jain Tantric Sadhana. It is believed to be based on the Drishtivada, the twelfth Anga. The text contains invaluable treasures of Indian culture and history. The author expresses a desire to study the evolutionary journey of labdhipada based on Angvijja, as these are foundational to Surimantra and Jain Tantric Sadhana and are a developed form of the Namaskar Mantra.

The article concludes by emphasizing the significant contribution of Muni Punyavijay in editing and publishing Angvijja, highlighting its potential for extensive research. It calls for the translation and publication of Angvijja in other languages to make this heritage accessible to a wider audience.