Jain Mantra Shastro Ki Parampara Aur Swarup

Here's a comprehensive summary in English of the provided Jain text, "Jain Mantra Shastro-ki Parampara aur Swarup" by Sohanlal G Daiwot:

The article, "The Tradition and Nature of Jain Mantra Shastras" by Sohanlal G Daiwot, delves into the significance and scope of mantra science within the Jain tradition, challenging the common perception that it is mere superstition.

The Essence and Understanding of Mantras: The author begins by emphasizing the power of the word and draws attention to Indian mantra shastras. He notes a widespread misconception that this field is solely about superstition, while many view this literature with disdain. Daiwot argues that, similar to Western scholars exploring all branches of science, a dedicated exploration of the science of sound and mantra would reveal astonishing facts beneficial for personal well-being and illuminate a significant stream of Indian culture and literature.

The meaning of the word "Mantra" is explored through ancient definitions:

• Yaska Muni: "Mantra is from Manan (contemplation)." Mantras are those words or sentences worthy of repeated contemplation. The Namokar Mantra's (Panchamangal Sutra) supreme status in Jainism and the Trisharan pad-rachana in Buddhism are cited as examples of this principle.
• Abhayadev Suri: A mantra is a "special composition of letters established by deities."
• Panchakalpabhashya (Jain text): A mantra is "that which, when recited, becomes established."
• Acharya Samantabhadra: Mantras are "secretly spoken by those knowledgeable in mantras."

The Broad Scope of Mantra-Tantra Literature: The text categorizes mantra-tantra literature philosophically into three types of discourse: Dvaita (dualistic), Advaita (non-dualistic), and Dvaitadvaita (dualistic-non-dualistic). It also notes classification based on deities, including Vaishnava, Shaiva, Shakta, Ganapatya, Bauddha, and Jain Tantras.

The Tradition of Jain Mantra Shastras: The article asserts that the tradition of Jain mantra shastras is anadi (without beginning), just like the broader Indian mantra tradition. The fundamental Jain mantra, the Namokar Mantra, is presented as an ancient mantra, renowned for its ability to destroy all obstacles and being the foremost auspicious chant. The text highlights that within the twelve Angas of the Angavadana, particularly the Vidyanuvaad Purva, the most extensive collection of yantra, mantra, and tantra is found, historically passed down orally.

Origins and Evolution of Jain Mantra Practices:

• Adinath (Rishabhadeva): The first Tirthankara is considered the progenitor of Jain Tantra. He received the "Akashgamini Vidya" (celestial locomotion knowledge) from the Serpent King.
• Loss over Time: Due to the influence of time, a lack of strong physical constitution (sahanana), and insufficient rigorous penance, many such vidyas were lost.
• Documentation: From the second century CE onwards, Jain acharyas began to document these practices in writing.

Key Jain Mantra and Tantra Texts and Their Significance:

The article then details numerous significant Jain texts related to mantra and tantra, along with their authors, approximate dates, and key features:

• Upassargahr Stotra (Acharya Bhadrabahu, c. 456 BCE): Dedicated to Parshvanatha, each verse is infused with mantra and yantra.
• Svayambhu Stotra (Acharya Samantabhadra, 2nd century CE): A praise of the 24 Tirthankaras, believed to be imbued with mantra-shakti.
• Pratishtha Path (Acharya Jayasen/Vasubindu, 2nd century CE): Features beautiful mantra compositions.
• Bhaktamar Stotra (Acharya Mantunga, 7th century CE): Highly popular, each verse is said to contain rddhi (supernatural powers), mantra, and yantra.
• Vishapahar Stotra (Mahakavi Dhananjaya, 7th century CE): Each verse is also associated with rddhi, mantra, and yantra.
• Jwalamalini Kalpa (Muni Indranandi, c. 636 CE): A comprehensive treatise on mantra-shastra with ten sections covering mantra-vidya, celestial bodies, bija-aksharas, various mandalas, and specific mantras for protection, attraction, and more.
• Ekibhav Stotra (Acharya Vadiraja, 1025 CE): Believed to be imbued with mantra-shakti.
• Shishtasamucchaya (Acharya Durgadeva, 1032 CE): Contains mantras for foretelling signs of death and future events.
• Mahodadhi Mantra (Acharya Durgadeva, c. 1032 CE): Written in Prakrit.
• Bhairava Padmavati Kalpa (Acharya Mallishena, 11th century CE): A detailed work in ten chapters covering the characteristics of a mantra-master, rituals for propitiating Goddess Padmavati, various yantras for attraction, subjugation, and protection, as well as practices related to snake venom.
• Saraswati Mantra Kalpa (Acharya Mallishena): Contains 75 verses and prose rituals.
• Kamachandali Kalpa (Acharya Mallishena): A preserved manuscript in Mumbai.
• Jwālinī Kalpa (Acharya Mallishena): Distinct from other works on Jwalamalini.
• Kalyanmandir Stotra (Acharya Kumudachandra, c. 1125 CE): Each verse is associated with rddhi, mantra, and yantra, with numerous commentaries.
• Shri Vardhaman Vidya Kalpa (Acharya Singh Tilak Suri, 1266 CE): Describes yantra writing, mantras for teachers, and various vidyas.
• Shri Vardhaman Vidya Kalpa (Second) (Acharya Singh Tilak Suri, 1322 CE): Details 24 vidyas.
• Sūrimantra Kalpa (Acharya Singh Tilak Suri, 1327 CE): A comprehensive work on the Suri mantra, its practice, and associated knowledge.
• Vidyanuvaad: A collection of various mantras and tantras, potentially compiled by Muni Kumarasen.
• Pratishthatilak (Acharya Nemichandra, 13th century CE): A vast repository of mantras and yantras, including significant ones for peace, attraction, and victory.
• Shri Surimantra Brihat Kalpa Vivaran (Acharya Jinaprabhasuri, c. 1308 CE): Covers vidya, upavidya, mantra-pitha, and mantra-raja.
• Devatasar Vidhi (Acharya Jinaprabhasuri, c. 1308 CE): Details 20 stages for propitiating the Suri mantra.
• Mayabij Kalpa (Acharya Jinaprabhasuri, c. 1308 CE): Focuses on the propitiation of the "Maya Beej" (Hrim).
• Surimantra Kalpa (Acharya Rajshekhar Suri, c. 1353 CE): A ten-part treatise on the Suri mantra.
• Surimukhya Mantra Kalpa (Acharya Merutunga Suri, c. 1383 CE): Covers various aspects of the Suri mantra, including different pitha (stages) and vidyas.
• Kokshastra (Acharya Narbudacharya, 1566 CE): Contains concise mantra and tantra material, particularly for controlling women of different types.
• Mahachamatkari Vishayantra (Acharya Meghvijay, 17th century CE): Edited and published by Sarabhai Nawab.
• Charchasagar (Champalalji, 1753 CE): Details the nature and methods of various mantras and yantras.
• Shri Rishimandal Mantra Kalpa (Acharya Vidyabhushan Suri): Includes the core mantra and practices for overcoming suffering and achieving prosperity.
• Anubhavsiddh Mantra Dvātrishika (Acharya Bhadra Gupta): Outlines five sections on mantras for various purposes like attraction, subjugation, and protection, with specific methodologies.
• Surimantra Kalpa (Unknown Suri): Covers different vacanas (recitations) and methods for the Suri mantra.
• Surimantra Sangraha (Unknown author): Describes various pitha related to the Suri mantra.
• Chintamani Path (Unknown author and date): Includes worship of Parshvanatha, Dharanendra-Padmavati, and other deities, with practices for peace and nourishment.
• Chintamani (Mantra, Yantra, and Tantra Collection): A compilation likely from the 17th-18th century, incorporating Bagdi and Marwari dialects and some Shaivite and Hanuman mantras.
• Mantra-Yantra-Tantra Sangraha (Unknown author): Written in Bagdi and Marwari, focusing on attraction, subjugation, and destruction.
• Mantra Shastra (Unknown author): A compilation in local dialects, possibly from the 18th-19th century, including Muslim, Shabar, and Vaishnavite mantras.
• Mangalmantra Namokar: Ek Anuchintan (Dr. Nemichand Shastri, 1956): A scientific analysis of the Namokar Mahamantra, its letters, and practices, with illustrative stories.
• Ghantakarṇa Vīra Jayapatākā (Unknown author): Edited in Gujarati, featuring various yantras for different purposes.
• Varnavamala (Munishri Gunbhadravijay, 1972): A Gujarati work comprising mantra and yantra sections, including the Navkar Mahamantra, Tirthankara vidya mantras, and mantras for various deities.
• Mahavirkirti Smriti Granth (Dr. Nemindra Chandra Jain, 1975): Compiled mantras and tantras given by an acharya, including the Namokar Kalpa, various mantras for wealth, protection, peace, and specific ailments.
• Mantra Vidya (Karani Dan Sethia, 2033 VS): A significant compilation of Jain and other traditions' mantras and yantras, covering various practices.

The Nature of Jain Mantra Shastras:

The article concludes by elaborating on the nature and purpose of mantras:

• Etymology: The word "Mantra" is derived from roots related to knowledge, contemplation, and respect for supreme beings and guardian deities.
• Mechanism: Mantras are defined as sound complexes that, through repetition and the Sadhaka's (practitioner's) mental focus (acting like a switch), can generate divine light and attract deities, leading to the transfer of the deity's power to the practitioner.
• Classification of Mantras: Mantras are categorized based on their intended effects:
  1. Shantik Mantras: For pacifying severe diseases, elemental disturbances, planetary influences, poisons, and fears.
  2. Paushtik Mantras: For acquiring wealth, prosperity, fame, children, and good fortune.
  3. Vashyakarsana Mantras: For attracting desired objects, people, animals, or deities.
  4. Mohan Mantras: For enchanting or captivating others.
  5. Stambhan Mantras: For paralyzing or rendering inactive enemies, spirits, or negative influences.
  6. Vidveshan Mantras: For creating discord and animosity.
  7. Jrambhan Mantras: For causing fear and trembling in adversaries.
  8. Ucchatan Mantras: For destabilizing, discouraging, or causing someone to lose their position or honor.
  9. Maran Mantras: For causing death.

The author reiterates that Jain mantra shastra possesses a vast tradition with significant importance for human temporal and material well-being, comparable to the healing practices of Ayurveda. He calls for a scientific study of this tradition, arguing that its potential for human welfare is often overlooked in the modern era due to its association with superstition.