Jain Shastro Aur Mantra Vidya

Here's a comprehensive summary of the provided Jain text, "Jain Shastro aur Mantra Vidya" by Ambalal P. Shah, in English:

This book, "Jain Shastro aur Mantra Vidya" (Jain Scriptures and Mantra Science) by Ambalal P. Shah, delves into the fascinating world of mantra vidya (science of mantras) within the Jain tradition. The author begins by differentiating between "Vidya" and "Mantra." Vidya is typically achieved through tantric rituals and homa (fire sacrifices) and is presided over by a female deity, while Mantra is realized solely through recitation and is presided over by a male deity. The term "mantra" can also refer to secret conversations. "Yoga" encompasses magical practices for attraction, destruction, repulsion, and peace, as well as supernatural abilities like levitation or walking on water.

The exact origin of mantra vidya in Jainism is difficult to pinpoint. However, Jain scriptures (Agamas) contain numerous references to miraculous practices. The tenth Purva, known as "Vidyānubāda," is believed to have described many mantra practices, though it is no longer available. Some of these mantras and their applications have been preserved in later texts. The saying, "Mani-mantra-aushadhānām achintyah prabhāvah" (The efficacy of gems, mantras, and medicines is inconceivable), is also validated by Jain Acharyas.

Within extant Agamas, the Brihatkalpa Sutra mentions practices like koun, bhui, pasina, parināpasina, and nimitta (forms of divination or magic). The Bhagavati Sutra states that Goshala, a renowned diviner, was proficient in eight branches of mahanimitta (great divination), including earthly omens, disturbances, dreams, celestial omens, bodily signs, voice, characteristics, and expressions. He could predict people's gains and losses, happiness and sorrow, life and death.

While the Sthananga Sutra and Samavayanga Sutra classify this great divination as pāpashruta (sinful knowledge), references to various vidyas are found in commentaries (bhashya, churni, tika) on the Agamas. There are also ample mentions of labdhis (supernatural powers) and those who possess them (labdhi-dharis). The significance of this science is evident in the creation of the extensive work "Angavijja" (knowledge of the body), comprising about a thousand verses, by an anonymous Jain Acharya. A pattavali (lineage record) indicates that Acharya Abhayasingha Suri of the Rajagachchha was well-versed in the difficult science of Angavidya.

Several Jain Acharyas are renowned as labdhi-dharis or mantrikas (mantra practitioners) and gained prestige as influential figures due to their Siddhis. Among the eight types of influential figures in Jainism, those who practice divination (nimittavādī) are also included. Prominent ancient Acharyas known as mantra practitioners include Aryarakshita, Supratibuddha Rohana, Revatimitra, Shrigupta, Kalakacharya, Aryakaphutacharya, Padalipta Suri, and Siddhsen Divakar. Besides the texts "Angavijja" and "Jayapāhuda" (on divination and chūḍāmaṇi-nimitta), no other works on mantra science by ancient Acharyas are known.

Later Shvetambar Acharyas from the 9th and 10th centuries onwards, such as Bappabhattisuri, Hemchandrasuri, Bhadra-gupta Suri, Jina-datta Suri, Sagar-chandra Suri, Jinaprabha Suri, and Singh-tilak Suri, composed numerous mantra-filled hymns, kalpas, and minor compositions. Notably, the Digambar Jain Acharya Mallishena Suri authored significant works like "Vidyānubāda" and "Bhairava Padmavati Kalpa," along with tantric texts like "Āya-sadbhāva" and "Jagatsundari Prayogmala." The mantras and vidyas mentioned in these works are said to have existed in the "Vidyāpravāda" Purva.

Many narratives in Jain literature, including stories and chronicles, describe mantra practitioners. "Kuvalayamala" mentions a Siddha who was accomplished in añjana (collyrium magic), mantras, tantras, and was served by deities like Yakshinis and Yoginis. Descriptions of Bhairavananda in "Ākhyānakamaṇikosh," Bhairava in "Pārshvanātha Charitra," Ghorashiva in "Mahavira Charitra," and Jogananda and Bala in "Katharatnakosha" all refer to practitioners of mantra vidya.

The Brihatkalpa Sutra states that for the propagation of the faith (darshana-prabhāvanā), a monk can appoint another Acharya or teacher to learn vidya, mantra, divination, and reasoning. The Nishītha Sutra-chūṛṇi even commands that to study vidya, mantras, and yoga, one should serve "pārsatha" monks (those who are worldly) and householders. This clearly indicates that understanding mantras, tantras, and divination was considered necessary for the protection of the Jain faith, but their misuse was prohibited. The text mentions that Acharya Bhadrabahu Swami had to refrain from imparting certain vidyas to Aryasthulibhadra as punishment for misusing knowledge, highlighting the caution exercised in disseminating these sciences and their limited application for faith propagation based on a disciple's merit.

The Jain tradition, even when adopting mantra-yana, maintained its core doctrinal principles. Its distinctiveness lies in remaining untouched by corrupting influences. Key Jain principles regarding mantra vidya include:

1. Not practicing mantras presided over by false deities.
2. Using mantras solely for the propagation of the faith, not for material gains.
3. Not accepting tantric methods.
4. Practicing mantra yoga within the framework of the sthāna, pada, rūpa, and rūpātīta meditations described in the scriptures.

From another perspective, mantra vidya is a profound science requiring meticulous attention to various details. Mantra Shastra prescribes strict rules for the qualifications of a mantra practitioner. The practitioner must possess complete physical and mental strength, the ability to control negative thoughts, and the power to immerse in pure emotions. Regular practice of prāṇāyāma (breath control) through recaka (exhalation), pūrak (inhalation), and kumbhaka (retention) is essential to direct the mind. The practitioner must be capable of facing obstacles that may arise during mantra practice, as failure to do so can lead to madness or death.

Furthermore, control over the senses, chastity, moderation in diet, silence, faith, compassion, and generosity are emphasized. A mantra practitioner must undergo several stages during practice: 1. Yoga, 2. Upadesha (instruction), 3. Devata (deity), 4. Sakalikaraṇa (self-protection), 5. Upachāra (worship), 6. Japa (repetition), and 7. Homa (fire sacrifice). For japa and homa, one must understand the types of direction, time, mudras (hand gestures), asanas (postures), pallavas (affixes), mandalas (diagrams), and peace rituals.

1. Yoga: Compatibility between the mantra's initial syllable, constellations, stars, and zodiac signs should be checked with astrology. Mantras are only effective if there is no conflict. Similarly, the compatibility of the sādhya (intended object of the mantra) and the sādhaka (practitioner) must be verified. Disharmony can lead to obstacles and undesirable outcomes. The text describes a method by Acharya Bhadra Gupta where vowels and consonants are arranged, and based on the position of the practitioner's name in a count, the mantra's efficacy is determined. Five categories exist: sādhya (successful), siddhi (accomplished), susiddha (very successful), shatru-rūpa (enemy-like), and mrityudāyi (death-giving). The first three are beneficial, while the last two are detrimental and should not be used.

2. Upadesha: Merely reciting a mantra is not enough. The mantra and its procedure must be learned from a guru, and practice should be undertaken under their guidance.

3. Devata: Reciting mantras dedicated to any of the 24 Tirthankaras leads to their attendant Yakshas and Yakshinis assisting the practitioner. The text lists 24 Yakshas and 24 Yakshinis. It also mentions 16 Vidyadevis (knowledge goddesses) like Rohini, Prajnapti, Vajrashrinkhala, etc., whose influence grants humans pleasures comparable to those of celestial beings (vidyādharas). These deities should be meditated upon with deep devotion.

4. Sakalikaraṇa: Before meditation, self-protection (sakalikaraṇa) is necessary for the uninterrupted success of the practice. This involves digbandha (binding directions), sprinkling oneself with mantra-infused water, performing mantra baths, wearing clean clothes, and sitting in a secluded, undisturbed place after purifying the ground, while observing vows like chastity. The text provides specific mantra formulations for protecting the head, face, heart, navel, and feet.

5. Upachāra: After sakalikaraṇa, the deity presiding over the yantra (mystical diagram) is worshipped using the five upachāras: āhvāna (invocation), sthāpana (establishment), sannidhīkaraṇa (invitation to presence), pūjana (worship), and visarjana (sending off). Specific mantras and yogic techniques are associated with each of these steps.

6. Japa: The common number of repetitions for a mantra is 108 or 1008. There are three types of japa: mānas (mental), upānshu (whispered), and vāchika (spoken aloud). Mental japa involves silent recitation in the mind. Through japa, the mantra gains power and consciousness, and through homa and worship, the mantra's lord is appeased. The text includes verses for seeking forgiveness from the divine for any mistakes during practice.

7. Homa: Homa amplifies the results of mantra recitation. The text describes the necessity of using pallavas (affixes like 'namah' for japa and 'svaha' for homa) at the end of mantras, as they are considered the abode of mantras. The number of homa repetitions should be one-tenth of the japa count.

Homa Vidhi: Three types of homakundas (fire pits) are described: square for peace and strengthening, triangular for attraction and destruction, and round for discord and repulsion. The dimensions and internal partitions of these pits are detailed. The practitioner should be mentally purified, wear clean clothes, and sit in a suitable posture. The primary wood for homa should be palasha or milky-sap trees. Other materials like sandalwood, shami wood, and leaves are also mentioned. The quantity of materials like milk, ghee, and incense is specified. The length of the wood used in homa varies based on the purpose of the ritual. Auspicious rituals require pure materials and a joyful disposition, while inauspicious rituals demand impure materials and an angry demeanor. The text outlines the process of worshipping the fire with water, sandalwood, etc., offering milk, ghee, and jaggery along with wood, and reciting the mantra while making offerings. The installation of five kalashas (pots) is also recommended for effective mantra practice.

The book concludes by detailing the specific directions, times, mudras, pallavas, and materials to be used for eight types of mantra practices:

1. Shanti (Peace): West direction, midnight, jnana mudra, padmasana, 'namah' pallava, white clothes, white flowers, puraka yoga, crystal mala, right hand, middle finger, water mandala.
2. Paushtika (Nourishment): Southwest direction, morning, jnana mudra, swastika asana, 'svadha' pallava, white clothes, white flowers, puraka yoga, pearl mala, middle finger, right hand, water mandala.
3. Vashikaraṇa (Control/Attraction): North direction, morning, lotus mudra, padmasana, 'vashat' pallava, red clothes, red flowers, puraka yoga, coral mala, left hand, ring finger, fire mandala.
4. Ākarshaṇa (Attraction): South direction, morning, ankusha mudra, dandāsana, 'vaushat' pallava, red clothes, red flowers, puraka yoga, coral mala, little finger, left hand, air and fire mandalas.
5. Stambhana (Immobilization): East direction, morning, conch mudra, vajrasana, 'thah thah' pallava, yellow clothes, yellow flowers, kumbhaka yoga, gold mala, little finger, right hand, south wind, earth mandala.
6. Māraṇa (Destruction): Northeast direction, evening, vajra mudra, bhadrasana, 'ghya ghya' pallava, black clothes, black flowers, recaka yoga, putrajiva (seed) mala, index finger, right hand, air mandala.
7. Vidveshaṇa (Creating Discord): Southeast direction, noon, coral mudra, kukkutāsana, 'hum' pallava, smoky clothes, smoky flowers, recaka yoga, putrajiva mala, index finger, right hand, air mandala.
8. Uccḥāṭana (Repulsion): Northwest direction, third part of the night, coral mudra, kukkutāsana, 'phat' pallava, smoky clothes, smoky flowers, recaka yoga, black stone mala, index finger, right hand, air mandala.

The text also describes four types of yantra-mandala diagrams: Earth mandala (yellow, square), Water mandala (white, round), Fire mandala (red, triangular), and Air mandala (black, circular). The use of specific pallavas like 'namah' can pacify fierce mantras, while 'phat' can make them aggressive.

Finally, it explains various techniques like dīpana (illumination), pallava (affix), rodhana (binding), grathana (intertwining), and vidarbhaṇa (tearing/scattering) that can be applied to mantras for different effects. Examples are provided using the bijakshara (seed syllable) "Hrim." The author emphasizes that with proper precautions, purity of intention, and correct practice, mantra sadhana can be effective and lead to desired Siddhis. The purity of the mantra, the ground, the air, and the environment are crucial for achieving pure results.