Jain Dharma Aur Tantrik Sadhna

The book "Jain Dharma aur Tantrik Sadhna" by Sagarmal Jain, published by Parshwanath Vidyapith, explores the complex relationship between Jainism and Tantric practices. The author delves into the historical development, philosophical underpinnings, and practical manifestations of Tantra within the Jain tradition.

Key Themes and Arguments:

• Dual Nature of Tantra: The text highlights that the acceptance of Tantra in Jainism depends on its purpose. If Tantra aims for vasana-mukti (liberation from desires) and atma-vishuddhi (self-purification), then it aligns with Jain principles. However, if Tantra is understood as a means to fulfill daihik vasanaon (bodily desires) and laukik eshanaon (worldly ambitions) through the worship of specific deities for supernatural powers, then it has no place in ancient Jainism.

• Historical Evolution of Tantra in Jainism:

  • Early Rejection: The tradition of Mahavir initially considered Tantra, mantra, and other esoteric practices as forbidden, even associating practitioners with lower life forms.
  • Influence of Parshvanatha's Tradition: When Parshvanatha's tradition merged with Mahavir's, the Jain monks (Shramanas) became associated with Tantric practices.
  • Acceptance for Specific Purposes: Tantric practices were accepted in Mahavir's Sangha with the understanding that they could either aid in self-purification or be used to enhance the glory and propagation of Jainism.

• Interrelation of Mantra, Yantra, and Tantra: The book posits that these three are interconnected, often complementing and constituting each other. Mantra is primarily mental, Yantra is based on seed syllables and forms, and Tantra is physically action-oriented, strengthening mental power through tangible means.

• Jain Mantra Literature: Jainism possesses a significant corpus of literature on mantra shastra, with approximately 40 texts dedicated to it. The author notes the tradition of stotras (hymns) preceding mantras, with the "Uvasaggahara Stotra" being an early example. Mantras are seen as a path to self-generated spiritual power and achieving divine status.

• The Term 'Tantra' in Jainism: The direct usage of the word 'Tantra' is considered less prevalent and generally attributed to later periods, possibly influenced by the medieval Shaiva-Shakta traditions. Its acceptance was also a result of the principle of incorporating worldly methods (lokik vidhi) that did not harm right faith or vows, as seen in Somadeva's time.

• Distinction from Vamachara and Kaulachara: Jain Tantra explicitly rejects Vamachara and Kaulachara practices, particularly the Pancha-makara (five forbidden items in their literal sense). It emphasizes methods that are religiously and socially acceptable.

• Philosophical Basis (Jain Tantra): Jain philosophy views the soul (jiva) as trapped in the cycle of birth and death due to karmic accumulations (karma). Karma is seen as inert matter (jadashakti) that veils the spiritual power (shiv or chetan shakti) of the soul. The ultimate goal is liberation (moksha) from these karmic coverings. The relationship between consciousness (chetanshakt i) and inert matter (jadashakti) is central to Jain metaphysics.

• Knowledge and Experience: Jainism, like Tantra, emphasizes experiential knowledge (anubhuti) over purely intellectual knowledge. Atindriya (beyond senses) knowledge like Avadhijnana, Manahparyayanana, and Kevaljnana are the ultimate aims.

• The Role of Guru: While the guru is a guide, Jainism emphasizes self-effort (purushartha) for spiritual attainment, not divine grace or guru's grace in the sense of bestowing liberation.

• Incorporation of Deities and Practices: The book details the gradual incorporation of various deities and practices into the Jain pantheon and ritualistic system, largely due to the influence of Hindu traditions. This includes the worship of yakshas, yakshinis, goddesses like Padmavati, Chakreshwari, Ambika, as well as celestial bodies (Navagrahas), guardians (Kshetrapalas), and other deities. This absorption was often done to maintain the faith of the laity who sought worldly benefits.

• Mahavidyas and Yakhis: Jainism has its own set of sixteen Mahavidyas, some of which overlap with Hindu traditions (like Kali, Tara). The concept of 24 yakshis associated with the 24 Tirthankaras also reflects the influence of Shakti worship.

• Influence of Hindu Tantra: The text extensively discusses how various elements of Hindu Tantra, including rituals, deity worship, mantra formulations, and Yantra creation, influenced Jain practices from around the 7th century onwards. This influence is evident in the adoption of specific rituals, the names of deities, and the integration of practices for worldly benefits.

• Focus on Laukik (Worldly) and Adhyatmik (Spiritual) Goals: While Jainism's core philosophy is spiritual liberation (moksha), the influence of Tantra led to the inclusion of practices aimed at achieving worldly prosperity, protection, and fulfillment of desires, particularly in the context of the worship of guardian deities.

• Mantra Sadhana: The book meticulously lists and analyzes various Jain mantras, tracing their historical development from the Namokar mantra to more complex Vidyas. It discusses their origins, believed powers, and ritualistic applications, often highlighting the integration of Sanskrit bija aksharas (seed syllables) and Tantric ritualistic elements.

• Yantra Worship: Jain Yantras, geometric diagrams used in Tantric rituals, are also discussed, from ancient Mathura Ayagapattas to later, more complex mandalas. The text notes the influence of Hindu Tantra in the forms and functionalities of these Yantras.

• Meditation (Dhyana): Meditation is presented as a cornerstone of Jain spiritual practice, aimed at achieving self-purification and mental tranquility. The book outlines the Jain understanding of different states of mind and the progressive stages of meditation, emphasizing the goal of achieving Samadhi or liberation.

• Rituals and Ceremonies: The book analyzes various Jain rituals, such as puja vidhi, the six essential duties (Sada-avashyakas), consecration ceremonies (Pratishtha), and festivals. It examines how these rituals have been shaped by Tantric influences over time, sometimes leading to complex practices that aim for both spiritual and material well-being.

• The Purpose of Rituals: The author notes that while Jain rituals are fundamentally spiritual, the desire for worldly benefits has led to the incorporation of practices aimed at achieving material gains, particularly through the worship of guardian deities.

In essence, "Jain Dharma aur Tantrik Sadhna" provides a detailed and nuanced exploration of how Tantric elements, while not inherently part of early Jainism, gradually integrated into its practices, rituals, and devotional landscape. The book emphasizes that this integration was often a strategic adaptation to cater to the laity's worldly aspirations while attempting to maintain the core Jain emphasis on spiritual purification and liberation. It highlights the blend of indigenous Jain traditions with external influences, particularly from Hindu Tantra, in shaping the evolution of Jain spiritual and ritualistic life.