Jain Sadhna Me Pranav Ka Sthan

Here's a comprehensive summary of the Jain text "Jain Sadhna me Pranav ka Sthan" (The Place of Pranava in Jain Practice) by Sagarmal Jain, based on the provided pages:

Introduction: Two Streams of Indian Culture

The text begins by highlighting that Indian culture has flowed through two primary streams: the Vedic and the Shraman (ascetic) traditions. While both have their unique characteristics, this discussion focuses specifically on the place of Pranava, or "Om," within the Shraman tradition, and particularly within Jainism.

Vedic Tradition and the Dominance of Om

The Vedic tradition, from its earliest texts like the Vedas, regards "Om" as a central and significant sound. The recitation of "Om" precedes almost every ritual and religious activity in the Vedic path.

Shraman Tradition and the Primacy of "Arham"

In contrast, the Shraman tradition, encompassing Jainism and Buddhism, has its foundational word as "Arham" (or "Aham"). The ancient texts of these traditions do not present "Om" as their inherent word. Their religious activities commence with the salutation to the Arhats (enlightened beings).

The Infiltration and Integration of Om into Jainism

Despite the Shraman tradition's distinct starting point with "Arham," the text emphasizes that these two cultural streams were not isolated. The spiritual insights of the Shraman tradition influenced the Vedic path, but conversely, many rituals and practices from the Vedic and Brahmanical traditions gradually became incorporated into the Shraman tradition, and more specifically into Jainism.

This influence began around the 4th-5th century CE. Not only were various Hindu deities and their associated Yaksha-Yakshi forms adopted into Jainism, but also their worship methods, rituals, and mantras. As a result, the "Om" mantra, along with other bija mantras like "Ha," "Hrim," "Hum," "Hrim," and "Hah," also entered Jain practices, becoming integral to its worship and rituals.

Om as a Symbol of the Panch Parmeshthi

Over time, "Om" gained increasing importance within Jainism, eventually being equated with the Panch Parmeshthi (the five supreme beings in Jainism: Arihant, Siddha, Acharya, Upadhyaya, and Muni).

The text explains the derivation of "Om" from the first syllables of the Panch Parmeshthi:

• A (from Arihanta)
• A (from Asharira Siddha)
• A (from Acharya)
• U (from Upadhyaya)
• M (from Muni)

Through Sanskrit grammar rules, these syllables were combined to form "Om." This interpretation posits that chanting "Om" is equivalent to chanting the Panch Parmeshthi. This reinterpretation served to integrate "Om" into Jain practices by associating it with their core spiritual figures.

The text notes that this symbolic representation of "Om" as the Panch Parmeshthi mirrors the Vedic tradition's view of "Om" as representing the trinity of Brahma, Vishnu, and Maheshvara.

Om as a Universal and Esoteric Symbol

Jain tradition further elaborates on the symbolism of "Om":

• Jinvani (Jain Scripture): In the Digambara tradition, "Om" is seen as a symbol of Jinvani (the teachings of the Jinas), even considered its equivalent, as the divine speech of the Arhats is considered pure, unmanifest sound.
• Tri-Lok (Three Worlds): Similar to Vedic interpretations, "Om" is also seen as representing the three worlds: 'A' for the lower world, 'U' for the upper world, and 'M' for the middle world.
• All-Encompassing Knowledge: "Om" is considered the seed of all knowledge, the essence of all scriptures, the destroyer of obstacles, and the fulfiller of desires.

The Influence of Tantra on Jain Practices

The text strongly asserts that the increased prominence and ritualistic use of "Om" in Jainism is primarily due to the influence of Tantra. As Jain practices absorbed Tantric methodologies, the significance of mantras like "Om" grew. It became a common practice to begin the recitation of the Mahamantra (the Namokar Mantra) with "Om."

Ritualistic and Meditative Applications of Om

The text provides examples from Jain Tantric texts like the Bhairavpadmavati Kalpa and Adbhutpadmavati Kalpa which detail the use of "Om" in various rituals and spells (e.g., for captivating, creating discord, or destroying karma). These texts show "Om" being used in conjunction with other seeds and mantras, often in specific color associations for different purposes.

• Acharya Shubhachandra (10th Century): He is credited with being one of the first to include "Om" in Jain meditation practices in his Gyanarṇava. He describes "Om" as a cloud quenching the fire of suffering, a lamp of knowledge, and the origin of sound-based light. He details a specific meditation practice involving "Om" within the heart lotus, linking it to the Panch Parmeshthi and describing different visualizations of "Om" (e.g., red like vermillion, yellow like gold, black like kohl) for various ritualistic aims.
• Acharya Hemachandra (12th Century): In his Yogashastra, Hemachandra also discusses the meditative use of "Om," describing it as the ultimate cause of speech, a symbol of the Panch Parmeshthi, and a great mantra. He outlines similar color associations for meditation on "Om" for specific tantric purposes.

Conclusion: A Synthesis of Traditions

In conclusion, the text states that while "Om" and "Arham" are fundamentally rooted in the concept of primal sound and create vibrations affecting the individual and their environment, the significant place "Om" now holds in Jain meditation and spiritual practices is a direct result of Vedic influence. Initially integrated into Jain rituals and Tantric practices, "Om" was later understood as a representation of the Panch Parmeshthi, becoming a subject of meditation and spiritual pursuit. The idea that the Jina's divine speech manifests as "Om" further elevated its status, making it a foundation for all knowledge.

The text acknowledges that the interpretations and applications of "Om" in Jainism often mirror those found in the Vedic tradition, suggesting a clear impact of Brahmanical rituals and Tantra on Jain practices over centuries. Despite its origins, the integration of "Om" has been so thorough that it is now considered an intrinsic part of Jain spiritual and ritualistic life.