Angvijja Me Jain Mantro Ka Prachintam Swarup

This summary is based on the provided text about the Jain text "Angvijja mein Jain Mantro ka Prachintam Swarup" by Sagarmal Jain.

Summary of "Angvijja mein Jain Mantro ka Prachintam Swarup"

The book "Angvijja mein Jain Mantro ka Prachintam Swarup" by Sagarmal Jain delves into the ancient form of Jain mantras as found within the text Angvijja. Angvijja is described as a significant Jain scripture on the science of omens (Nimitta Shastra), compiled by earlier āchāryas. While its exact dating is uncertain, its language and content suggest it is an ancient text predating the Common Era. The language exhibits characteristics of ancient Ardhamagadhi and Shauraseni, appearing even older than the accepted Āgamas of the Shvetambara tradition. Notably, the earliest known form of the Namaskara Mantra, found in the Hathigumpha inscription of Kharavela (2nd century BCE), is also present in Angvijja. The author posits that Angvijja was likely composed between the 2nd century BCE and the 2nd century CE.

While primarily a text of prognostication and omens rich in cultural information, Angvijja is also considered a foundational work in Jain Tantra Shastra due to its numerous references to mantras accepted within the Jain tradition. The book contains sixty chapters covering a wide array of subjects. A brief overview by Pandit Ambalal Shastri, cited in the text, highlights chapters dealing with:

• The praise of Angvidya and its ability to predict various outcomes (happiness/sorrow, gain/loss, victory/defeat, famine/plenty, life/death).
• Detailed descriptions of various postures (āsanās) in Chapter 8.
• A vast collection of topics in Chapter 9, including beds, seats, vehicles, walls, pillars, trees, clothing, jewelry, vessels, coins, and more.
• Architectural subjects and related terminology in Chapter 11.
• Craftsmen and their tools in Chapter 19.
• Matters concerning victory and defeat in Chapter 21 (Vijayadwār).
• Lists of fruits in Chapter 22.
• Detailed accounts of clans (gotras) in Chapter 25.
• Descriptions of names in Chapter 26.
• A list of royal officials in Chapter 27.
• Important lists of industrious people in Chapter 28.
• Descriptions of ancient Indian cities in Chapter 29 (Nagarvijaya).
• Descriptions of ornaments in Chapter 30.
• Names of grains in Chapter 32.
• Names of vehicles in Chapter 33.
• Discussions on dohada (pregnancy cravings or specific conditions) in Chapter 36.
• Twelve types of omens or characteristics in Chapter 37.
• Matters related to food in Chapter 40.
• Idols, their types, ornaments, and various sports in Chapter 41.
• Travel-related descriptions in Chapter 43.
• Auspicious and inauspicious results of housewarming ceremonies in Chapter 46.
• Auspicious and inauspicious results of royal military expeditions in Chapter 47.
• Considerations of essence and non-essence in Chapter 54.
• Methods for finding hidden wealth in Chapter 55.
• Detailed descriptions of Jiva and Ajiva as defined in Jainism in Chapter 58.
• Methods for knowing past lives in Chapter 60.

The author's primary intention was to provide prognostication based on this extensive information. However, the text also includes descriptions of various magical practices for overcoming inauspicious results and achieving desired outcomes. The significance of Angvijja in Jain mantra literature stems from its inclusion of mantra-sādhana (mantra practice) methods consistent with Jain tradition in various chapters. Specifically, Chapter 8, titled "Bhūmikarma," and its "Gajabandha" section, present diverse mantras and their associated practices in a language that is a mix of Prakrit and Sanskrit.

The book then provides several examples of these mantras, which are presented in Prakrit and Sanskrit. These mantras are associated with practices for various purposes, including grounding rituals (bhūmikarma) and achieving Siddhi. The text highlights specific verses and their phonetic representations.

A crucial aspect emphasized is the presence of different forms of the prominent Jain Pancha Parameshthi Namaskara Mantra within Angvijja. This provides historical insight into the evolution of the Namaskara Mantra. The book includes:

• Dvipādātmaka (two-line) mantra: "Namo Arhantānam, Namo Sarva Siddhānam." This is significant as it provides literary evidence for the form found in the Kharavela inscription, which was previously lacking such support. The text notes that the inclusion of "sacca" before "Siddhānam" in one instance creates a seven-syllable structure in all parts.
• Tripādātmaka (three-line) mantra: "Namo Arhantānam, Namo Sarva Siddhānam, Namo Sarva Sādhūnam." It is observed that the version of "Namo Sarva Sādhūnam" in Angvijja sometimes omits "Loke" (Namo Loke Sarva Sādhūnam), but both variations are present.
• Panchapādātmaka (five-line) mantra: "Namo Arhantānam, Namo Siddhānam, Namo Āyariyānam, Namo Uvajjhāyānam, Namo Loke Sarva Sādhūnam."

The absence of the chūlikā (a concluding verse) for the Namaskara Mantra in Angvijja further supports its antiquity, as the chūlikā first appears in the Āvaśyaka Niryukti. Therefore, the mantra section of Angvijja is believed to have been composed between the 2nd century BCE and the 2nd century CE, preceding the Āvaśyaka Niryukti.

Furthermore, the mantra section of Angvijja also contains early forms of the Sūri Mantra and Vardhamāna Vidyā. The text draws parallels with mentions of Riddhi-padas or Labdhi-padas in Digambara and Shvetambara traditions, noting that while Angvijja may not contain all of them, it includes many significant ones in its Chapter 8.

In conclusion, the book asserts that the mantra section of Angvijja presents the most ancient form of Jain mantra practices, offering valuable historical insights into the development of Jain mantras, particularly the Namaskara Mantra.