Jain Mantra Sahitya Ek Parichaya - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Mantra Sahitya Ek Parichaya" by Prof. Dr. Sanjavi Prachandiya, based on the given pages:

The book, "Jain Mantra Sahitya Ek Parichaya" (An Introduction to Jain Mantra Literature), authored by Prof. Dr. Sanjavi Prachandiya 'Somendra', serves as an introduction to the world of mantras within Jainism. The text posits that mantras are tools for concentrating the mind. When the mind is controlled, achieving goals becomes easier.

The author begins by highlighting the common tendency of the human mind to be restless due to worldly attachments like family, business, and social issues. To attain liberation from these distractions, becoming immersed in mantras is essential. The text then categorizes the use of mantras into two main forms:

For Worldly Life (Laukik Jeevan Ke Liye):
- To enrich one's own deficiencies (Sw-abhavon ko samriddh karne ke liye): This refers to using mantras to fulfill desires, which are often limitless. Individuals seek not only basic necessities but also comfort, luxury, and the achievement of material goals through mantras.
- To enrich the deficiencies of others (Par-abhavon ko samriddh karne ke liye): Mantras can also be used to help others overcome their shortcomings, such as the desire for a child, a home, a business, or employment.
- To cause harm or seek revenge (Dusron ko dukh pahunchane ya badla lene ke liye): The text acknowledges that some individuals misuse mantras with negative intentions, driven by envy. However, it notes that this rarely provides true satisfaction.
For Spiritual Life (Alaukik Jeevan Ke Liye):
- For self-welfare (Aatm kalyanarth): The use of mantras for spiritual progress is considered highly significant. When the intellect is awakened through mantras, one's entire endeavor turns towards self-welfare. The Namokar Mahamantra is presented as a prime example of this.
- To eradicate accumulated karma (Arjit karmo ko kshay karne ke liye): Every living being must experience the fruits of their actions (karma). Mantras, through the purity of one's intentions ('bhava') while experiencing past karma, contribute significantly to its dissolution. Impure intentions can cause karma to spread like an infectious disease, and mantras help maintain purity in these states.

The author notes that in the current materialistic era, the utility of mantras for worldly purposes has become prominent. While some individuals perform mantras for personal gain and focus on overcoming poverty, other mantras are intended for the welfare of all beings. Jainism, in particular, emphasizes mantras that are not just desired but also essential.

The text then delves into the mention of mantras in Jain literature, stating that Jainism does not promote blind adherence to rituals but rather veneration of virtues. The goal is to embody these virtues. Several examples of mantras used in various life stages and contexts are provided:

Mantras for Conception (Garbhadhan kriya ke mantra): These are blessings for the child to attain various states of being, from being a good family member to becoming a divine being or attaining liberation.
Mantras for Love (Preeti kriya ke mantra): These invoke qualities of universal knowledge and adherence to the Three Jewels (Samyak Darshan, Samyak Gyan, Samyak Charitra).
Mantras for Great Love (Supreeti kriya ke mantra): These blessings relate to auspicious events in the life of a Tirthankara, such as conception, birth, renunciation, and attainment of omniscience and liberation.
Mantras for Purity/Devotion (Pati kriya ke mantra): Similar to conception mantras, these bless the recipient to be a giver of various states of being.
Mantras for Birth Rituals (Janm sanskar ki kriya ke mantra): These are chanted during specific ceremonies like cutting the umbilical cord ("Ghatijayo bhava"), applying paste ("Shri Devyah te jati kriyantu"), bathing ("Tvam Mandaraabhisheko bhava"), and sprinkling rice grains ("Chiram jeevya").
Mantras for Name Karma (Nam karma kriya ke mantra): These invoke blessings related to immense knowledge and virtues.

The text also lists numerous other significant mantras found in Jain literature, including:

Rishi Mandal Mantra
Agni Mandal Mantra
Arhan Mandal Mantra
Karmadahan Mantra
Ganadharvalay Mantra
Chintamani Mantra
Choubeesee Mandal Mantra
Jaladivasana Mantra
Dashalakshanik Mantra
Bodhi Samadhi Mantra (Samadhi Maran Mantra)
Mrityunjay Mantra
Mokshamarga Mantra
Ratnatray Mantra
Ratnatray Vidhan Mantra
Shanti Mantra
Saraswat Mantra
Sarasvati Mantra
Namokar Mahamantra

The Namokar Mahamantra is given special emphasis, being described as a paramount mantra in Jain literature. The core principle is that it is not a mantra for worshipping a specific individual but rather a salutation to the Panch Parmeshthi (five supreme beings): Arihant, Siddha, Acharya, Upadhyaya, and Sadhu. The text defines these beings:

Arihant: Those who have destroyed their four destructive karmas (Ghatiya Karma).
Siddha: Those who have destroyed all eight karmas (Ghatiya and Aghatiya Karma).
Acharya: Those who have conquered negative actions but have not yet destroyed them.
Upadhyaya: Scholars who are learned in the confluence of right perception, right knowledge, and right conduct, and are teachers of ascetics.
Sadhu: Those who are engaged in spiritual practice, self-controlled, and disciplined.

While the ultimate goal of the Namokar Mahamantra is liberation, the text states that from a worldly perspective, it fulfills all desires and provides relief from afflictions, pain, and suffering, thus being highly auspicious.

The document concludes with a reference list, citing various Jain scriptures and authors, which reinforces the textual basis for the concepts discussed.