Jain Mantra Sadhna Paddhati

Here's a comprehensive summary of the provided Jain text, "Jain Mantra Sadhna Paddhati" by Rudradev Tripathi, focusing on the key concepts presented in the initial pages:

The book "Jain Mantra Sadhna Paddhati" by Rudradev Tripathi serves as an introduction to the practice of mantra sadhana within the Jain tradition. The author emphasizes that the desire for sadhana or worship arises from the ripening of good karma. He draws a parallel with the Bhagavad Gita, which states that after thousands of births, only a rare individual strives for spiritual attainment and even fewer truly understand the divine.

The text outlines two primary means to achieve spiritual goals: external and internal. External methods are diverse and depend on the specific sect and the guidance of a guru. However, the author stresses that tapas (austerity/penance) is paramount. Tapas is not merely physical hardship but the optimal utilization of one's mind, speech, and body in all actions. Every endeavor's success is rooted in the inherent "tapas" of the doer, which needs to be nurtured to fruition.

Upasana (worship/devotion) is presented as another name for tapas. The word "upasana" means "to sit near." The crucial question is, near whom? The answer is one's Ishta (beloved deity or object of worship). The author addresses the potential question of why one needs to go outside when the Ishta resides within the heart. He uses the analogy of ghee (clarified butter) to illustrate this point: ghee is present in milk, but to extract it, one must go through processes of milking, churning, etc. Similarly, to connect with the Ishta within, effort and specific practices are necessary.

The term "upasana" also encompasses two other meanings:

1. Giving up worldly pursuits from all sides to approach the Ishta.
2. Complete faith in the existence of the Ishta.

This practice of upasana is prescribed in the Jain tradition for attaining the highest state, becoming free from all faults, and connecting with divine beings who are superior to humans in body, wealth, powers (riddhis and siddhis), and intellect.

The text then delves into the Jain perspective on deities (Deva and Devi). It explains that approximately three thousand years ago, during the time of Bhagavan Parshvanath, the 23rd Tirthankara, after attaining Kevaljnana (omniscience), a Chaturvidha Sangha (four-fold community: monks, nuns, laymen, and laywomen) was established. As part of this establishment, for the well-being and spiritual upliftment of the community, a specific Yaksh (guardian deity) and Yakshini (guardian goddess) were appointed. In the case of Bhagavan Parshvanath, Yaksh was appointed as Pārshva and Yakshini as Padmavati Devi. The author notes that the assistance of deities is considered essential even in the realm of spiritual governance and is respected by the Tirthankaras themselves.

Deities are described as residing in the heavenly realms (swarga) and the netherworlds (patala). Those who cause worldly happiness and suffering are often inhabitants of the netherworlds. While deities are also worldly beings, they are called "Deva" because they are superior to humans in terms of their bodies, possessions, intellect, and supernatural powers. The worship of these deities is believed to fulfill desires and provide assistance due to their specific powers.

A significant distinction is made regarding the bodies of deities. They are not made of the same atomic composition as human bodies. While appearing in human-like forms, their bodies are constructed from "Vaikriya" class of pudgals (subtle matter), which are different from the "Audarik" pudgals that form human bodies. This Vaikriya body is described as being exceptionally strong, radiant, luminous, and beautiful, even though it lacks the seven constituent elements (rasa, rakta, māṃsa, meda, asthi, majjā, vīrya) found in human bodies.

The text highlights that mantra sadhana is the best means for achieving spiritual goals (siddhi). Just as the appropriate tool is needed for a particular task, mantra sadhana is considered the ideal path for spiritual progress. Tantra shastras also highly regard mantra sadhana for self-knowledge, understanding one's true nature, and alleviating worldly suffering.

The author then elaborates on the nature of a mantra, quoting from "Maharthamanjari," stating that a mantra's essence is the realization of one's own innate divine glory and omnipotence, overcoming feelings of insignificance and worldly distress caused by limited power, and the destruction of negative desires, leading to the experience of "So'ham" (I am That).

The ubiquity of mantras across major religions is acknowledged, and the Jain tradition is no exception. Jain scriptures mention mantras related to Jinendra, Arhats, Tirthankaras, and Siddhas. These can be in Prakrit or Sanskrit and have evolved over time to include various forms like Koota-beej, Beej, Namamantra, Malamaantra, Stuti mantras, and those that fulfill desires or remove ailments. The sadhana methodologies for these mantras are also discussed.

The text then outlines the general steps involved in mantra sadhana, which include:

1. Entering the place of worship.
2. Worship of the entrance.
3. Worship of the door frame.
4. Sitting in the prescribed posture.
5. Various purifications (of body, mind, direction, elements, mantras, substances, and deities).
6. Establishment of idols, yantras, etc., for mental purification.
7. Recitation of hymns.
8. Japa (repetition) of the Ishta mantra.
9. Meditation.
10. Prayer for forgiveness.

Crucially, the text emphasizes that one should obtain mantras from a guru and mentions the importance of initiation (diksha) under auspicious timing. Pre-initiation practices like fasting are also mentioned. After initiation, daily worship of the Ishta deity and mantra repetition are advised. Unlike other traditions, the Jain tradition does not typically involve the "Rishi, Chhand, Devata, Beej, Shakti, Kilak" invocation. Instead, "Nyasa" (placement/consecration) is significant for making the body's subtle energies vibrant and pure, promoting health. This includes "Karanyasa" (hand consecration) and "Panchanga Nyasa" (consecration of five parts of the body).

Specific types of Nyasa, like "Sarvanga Nyasa" (consecration of the entire body) and "Sakalikaran" (using the five letters 'Kship Om Svaha' representing the five elements to maintain balance), are described as "deity-protection" rituals. For "self-protection," the "Vajrapanjar Stotra" is used to create an armor. The text also mentions "Hriday Shuddhi" (purification of the heart) and "Kalmash Dahan" (burning of sins) using specific mantras.

The importance of "Chhotika-kriya" for directional binding to prevent disturbances from external energies is noted. The author stresses that both scriptural knowledge and traditional practices are valid and often complement each other. The text concludes by mentioning that the specific methodologies can vary based on region, time, and sect, and that the path of mantra sadhana is a royal road for self-welfare, requiring continuous effort. The principles of faith in the Guru, Mantra, and Deity are essential for achieving success in mantra sadhana.