Gayatri Mantra Vrutti

Here's a comprehensive summary of the Jain text "Gayatri Mantra Vrutti" by Ratnakirtivijay, based on the provided pages:

Book Title: Gayatri Mantra Vrutti Author: Shubhatilakopadhyaya (a Jain muni) Publisher: ZZ_Anusandhan (specifically, Publication number 17)

Overall Purpose and Significance:

The "Gayatri Mantra Vrutti" is a commentary on the famous Gayatri Mantra, which is considered a highly sacred and sattvic mantra in Hinduism. The author, a Jain monk named Shubhatilakopadhyaya, undertakes the task of explaining the Gayatri Mantra by interpreting it from the perspective of various philosophical schools (Darshanas) prevalent in ancient India. This work highlights the Jain tradition's open-mindedness and intellectual curiosity in studying and commenting on the tenets and practices of other religions.

Key Content and Structure:

The commentary systematically analyzes the Gayatri Mantra, breaking it down word by word and syllable by syllable. The author's approach is to demonstrate how the mantra's meaning and intent can be understood and validated within different philosophical frameworks.

1. Introduction and Context:

   • The Gayatri Mantra is acknowledged as a very sacred and sattvic mantra in Hinduism, widely chanted, performed in rituals (purashcharan, yajna), and even having dedicated temples.
   • The author positions the Gayatri Mantra as a "seed mantra" (beej mantra) that can be accepted across all religions, drawing a parallel to the use of the syllable "Arham" by Acharya Hemachandra in his grammar, Siddh-Hemachandra-Shabdānushāsan. This establishes the universality and inclusiveness of the mantra.
   • The author mentions that the original work was written in the early 16th century, with the manuscript likely dating from that period, possibly from a Patan Bhandar (library). The current publication is a 20th-century reconstruction.

2. Interpretations from Various Darshanas: The core of the commentary lies in its detailed explanations of the Gayatri Mantra according to the following philosophical schools:

   • Jain Darshana: The mantra is interpreted through the lens of Jain philosophy.
   • Nyaya: Explained according to the Nyaya school of logic.
   • Vaisheshika: Interpreted through the Vaisheshika school, which deals with categories of reality.
   • Samkhya: Analyzed from the perspective of Samkhya philosophy.
   • Vaishnava: Explained from the viewpoint of Vaishnavism, focusing on Vishnu.
   • Bauddha (Buddhist): Interpreted according to Buddhist philosophy.
   • Jaiminiya (Mimāṃsaka - Bhaṭṭa): Explained according to the Jaiminiya school of Mimamsa.

3. Additional Interpretations: Beyond the philosophical schools, the author also provides interpretations in the context of:

   • Dhyana Sadhana (Meditation Practice): The mantra's meaning as it relates to meditative practices.
   • Mantra-Tantra Sadhana (Ritualistic Practices): Its significance in ritualistic and mystical practices.
   • Vaidya Shastra (Ayurveda/Medicine): The mantra's potential connection to healing or well-being, suggesting the author's profound intellect and multifaceted understanding.

4. Author's Perspective and Jain Tradition:

   • The author emphasizes that Jain monks historically possessed widespread knowledge and fearlessly engaged in studying and commenting on the principles, mantras, and practices of other religions. This work is presented as further confirmation of this tradition.
   • The commentary showcases the author's "exceptional talent" (vilakshan pratibha) in being able to analyze a widely revered Hindu mantra from such diverse philosophical viewpoints.

5. Manuscript and Editorial Notes:

   • The commentary notes that two manuscript copies of the Vrutti were found: one on palm-leaf (Taḍpatra) and another on paper.
   • The palm-leaf copy was written in 1962 (presumably VS, though not explicitly stated), and the paper copy, consisting of three pages, dates from the 19th century, though without specific author or date.
   • Both manuscripts are described as containing errors, and the current edition is based on the editor's best effort to correct them.
   • Notes in the text (like 'ता' for palm-leaf and 'ने' for paper) indicate the source of specific readings or editorial comments.

Specific Interpretative Examples (from translated snippets):

• Jain Interpretation: The "Arham" mantra is cited as a parallel. The Gayatri Mantra's syllables (Om, Bhur, Bhuvaḥ, Svar, Tat, Savitur, Vareṇyaṃ, Bhargo, Devasya, Dhīmahi, Dhīyo, Yo, Naḥ, Prachodayāt) are deconstructed and assigned meanings within Jain cosmology and philosophy. For example, "Arhant" is linked to the syllable "A."
• Nyaya Interpretation: The mantra is analyzed with reference to the deity Shiva, emphasizing omniscience and the destruction of ignorance and suffering. The "Dhiyo Yo Naḥ Prachodayāt" part is interpreted as a request for the development of pure intellect and the destruction of wicked intellect.
• Samkhya Interpretation: The focus shifts to Kapila, the founder of Samkhya. The interpretation emphasizes the detachment of the soul (Purusha) from Prakriti and the liberation of the self.
• Vaishnava Interpretation: The mantra is explained with respect to Hari (Vishnu), emphasizing his omnipresence and role as a savior. The phrase "Prachodayāt" is linked to devotion and seeking divine guidance.
• Buddhist Interpretation: The interpretation explores the Buddhist concept of emptiness (shunya) and the absence of a permanent self. The mantra is seen through the lens of wisdom and the path to liberation from suffering.
• Jaiminiya Interpretation: This section highlights the Mimamsa focus on Vedic injunctions. The mantra is understood through its connection to Vedic rituals and the worship of Agni (fire).

Conclusion:

The "Gayatri Mantra Vrutti" is a significant work that exemplifies the intellectual breadth and spiritual openness of Jainism. It demonstrates how a revered mantra from another tradition can be deeply analyzed and appreciated through the philosophical frameworks of Jainism and other Indian schools of thought, showcasing the author's profound scholarship and the inclusive nature of Indian philosophical discourse.