Jain Shastro Me Mantravad

Here is a comprehensive summary of the Jain text "Jain Shastro me Mantravad" by Prakashchandra Singhi, based on the provided PDF excerpt:

The book "Jain Shastro me Mantravad" (Mantraism in Jain Scriptures) by Prakashchandra Singhi explores the significant presence and practice of mantras and mantra-related knowledge within Jainism. The author traces the history and development of mantraism, demonstrating its integral role in Jain tradition and its influence on broader Indian culture.

Key Themes and Arguments:

• Ancient Origins and Scriptural Basis: The text establishes that mantraism is an ancient science, popular even during the Mahavir era. Its presence is noted in the Jain Agamas, particularly within the Drushtivad (the twelfth Anga), which has five sub-divisions. Vidyanupravad and Pranavay are mentioned as containing knowledge of various sciences, including mantra-tantra-vidya. The Samavayanga lists mantra science and kakinni lakshana among the seventy-two arts. The scriptures advise monks not to use these arts for temptation or livelihood.

• Role of Mantras and Stotras in Jainism:

  • Preservation and Propagation: Great Acharyas like Pushpadanta-Bhutabali, Samantabhadra, and Mantung are credited with preserving Jain shruta (scriptural knowledge) and enriching Jain culture through mantra and stotra vidya.
  • Ethical Guidance: The text highlights that many narratives in Prathmanuyog (Jain narrative literature) express the benevolent aspect of mantra power.
  • Complementary Practices: Mantra and stotra are presented as part of a larger framework for enhancing one's physical, mental, and vocal environment, alongside puja (worship), dhyana (meditation), and havan (fire rituals). Their collective aim is to lead life towards auspiciousness. While puja and stotras focus on expressing devotion and seeking divine qualities, mantra and meditation are aimed at awakening inner power.

• Evolution of Mantraism:

  • From Mysticism to Power Source: Initially, mantraism existed in Jainism as a form of mysticism. It later emerged as a source of power, impacting various fields of public welfare.
  • Deterioration and Revival: At certain points, misuse of this knowledge led to its decline. However, after the 7th century, it experienced a revival through the worship of Shakti (divine feminine energy) and as a form of moksha (liberation). The text suggests this period saw a re-establishment of this knowledge from a scientific perspective.

• Stotras (Hymns of Praise):

  • Tradition of Glorification: The Indian cultural tradition of praising guides and great people is also present in Jainism. This practice of glorification is termed stavana, stuti, or stotra tradition.
  • Early Examples: The 'Uvasaggaharam Stotra' by Acharya Bhadrabahu I (456 BCE) is considered the first stotra. Subsequently, numerous popular stotras were composed by Acharyas like Samantabhadra, Siddhasena, Pujyapada, Mantung, etc., primarily to avert adverse situations, propagate Dharma, and for self-welfare.
  • Purpose: Most stotras express devotion to the Ishta-deva (chosen deity) and a inclination towards ultimate well-being and detachment.

• Mantras vs. Stotras (Comparative Analysis - Table 1):

  • Mantras: Characterized as short, concise, syllable/sound-based, focused on repetition, powerful, quick-acting, and based on sound vibrations. They are seen as a more concentrated form of spiritual practice.
  • Stotras: Described as extensive, verse-based, focused on detailed descriptions and devotional expression, leading to self-hypnosis and emotional absorption.

• Mantra Literature:

  • Limited but Significant: While the tradition of mantra meanings is ancient, the tradition of specific common and specialized mantras is more recent. The Namokar Mantra is cited as the earliest mention in the Shat-khandagama (1st-2nd century CE).
  • Post-8th Century Development: It appears that significant Jain mantra literature emerged after the 8th century, coinciding with the acceptance of 'lokik vidhi' (worldly practices). The text mentions various scholars and texts that have compiled or discussed mantra literature, noting that much of it is influenced by non-Jain traditions.

• Meaning of the Word "Mantra": The term "mantra" is derived from Sanskrit roots meaning knowledge, thought, and respect. It's also described as a repeated meditative practice. The text provides multiple interpretations from various scholars, highlighting its essence as a method for self-realization, contemplation, or reverence towards higher beings.

• The Nature and Mechanics of Mantras:

  • Sound as Energy: Mantras are understood as a play of word-sound, where sound or vibration is considered a subtle, energetic substance. When combined with the rapid mind and prana, these sounds become powerful. The utterance of mantras creates vibrations in space, the intensity of which depends on the sound's frequency and wavelength.
  • Body-Mind Connection: Mantras connect the inner self with the outer expression. The subtle waves of intention pass through energy centers (chakras) in the body, activating letters and sounds that manifest as spoken words.
  • Scientific Basis: The text posits that the efficacy of mantras can be scientifically validated, leading to the terms "mantra science," "sound science," or "word science." It connects this to the classical understanding of sound progressing from subtle states (Para, Pashyanti, Madhyama) to spoken word (Vaikhari). Mantras are structured to directly impact subtle glands, chakras, and energy centers, awakening dormant powers.

• Types of Mantras:

  • Classification Bases: Mantras are classified based on their siddhi (accomplishment) method (read or practiced), nature (Asuri, Rajasic, Sattvic), form (creation, sustenance, destruction), and gender (masculine, feminine, neuter).
  • Functional Categories: They are also categorized by their worldly objectives, such as stambhan (paralyzing), sammohan (enchanting), uchchatan (driving away), vashikaran (control), maran (killing), shantik (pacifying), and paushtik (nourishing).
  • Structure: Generally, a mantra has three parts: matrika akshara (root syllables), bijakshara (seed syllables), and pallava (ending like 'namaha', 'swaha'). The Namokar Mantra is considered the seed of all Jain mantras.

• Mantra Sadhana (Practice):

  • Process: Mantra practice involves repeated chanting of the mantra in a specific environment and according to prescribed methods. This can be done vocally (vachik), inaudibly (upanshu), or mentally (manasik). Mental chanting is considered superior.
  • Importance of Repetition: Repetition is key to generating power. The practice aims to create specific electromagnetic energies within the practitioner.
  • Sadhaka's Qualifications: Success in mantra sadhana requires preparedness, including purity of substance (dravya shuddhi), place (kshetra shuddhi), time (samaya shuddhi), posture (asana shuddhi), devotion (vinaya shuddhi), mental focus (manah shuddhi), correct utterance (vachan shuddhi), and physical cleanliness (kaya shuddhi). A qualified guru is also considered essential.

• Signs of Mantra Siddhi (Success):

  • Manifestation of Deities: Siddhi is often recognized by the appearance of the presiding deities in a benevolent form.
  • Dreams: Auspicious dreams (white elephant, horse, full pot, sun, moon, ocean, etc.) are also considered indicators of mantra success.

• Reasons for Failure: The text identifies several reasons for the lack of success in mantra practice, including lack of eligibility in the sadhaka, not finding a proper guru, lack of faith, incorrect pronunciation, incomplete adherence to the ritual, and performing sadhana during inauspicious times.

In essence, "Jain Shastro me Mantravad" asserts that mantraism is a profound and integral science within Jain tradition, offering pathways to spiritual development and worldly well-being, provided it is approached with proper understanding, devotion, and adherence to prescribed practices.