Mantrayog Aur Uski Sarvatobhadra Sadhna - Book Summary

Here's a comprehensive summary of the provided Jain text, "Mantrayog aur Uski Sarvatobhadra Sadhna" by Dr. Rudradev Tripathi:

The book "Mantrayog aur Uski Sarvatobhadra Sadhna" by Dr. Rudradev Tripathi explores the profound and multifaceted world of Mantra Yoga, particularly focusing on its "Sarvatobhadra Sadhana" (all-encompassing or universally beneficial practice).

Introduction to Yoga in India: The text begins by establishing Yoga as an ancient Indian discipline with diverse forms and traditions. It categorizes Yogic practices into two main streams:

Chittavrutti-nirodha (Cessation of mental fluctuations): This focuses on controlling the mind.
Sharirik Kriya-sampadan (Execution of physical actions): This emphasizes bodily practices.

Further, these streams are divided into:

Keval Prakriya-rup (Purely procedural): Practices focusing solely on the physical or mental techniques.
Mantra-aradhan-purvak Prakriya-rup (Procedural with Mantra worship): Practices that integrate the chanting of desired mantras or seed mantras alongside physical or mental actions.

Different Types of Yoga: The author then elaborates on key yogic paths:

Raja Yoga: Described as the Yoga discussed in Yogashastra, comprehensively detailed by Maharishi Patanjali in his four chapters. It aims at achieving Samadhi (deep meditative absorption) through the cessation of mental modifications and outlines its various limbs and benefits.
Hatha Yoga: Characterized by a multitude of physical postures (Asanas) and breath control (Pranayama). Hatha Yoga is presented as a path to self-control, adherence to principles, purification of vital energy, and ultimately, the effortless attainment of Samadhi.
Mantra Yoga: Highlighted as a crucial and significant aspect of Yogic processes, also known as "Maha Yoga" or natural yoga. Its primary goal is the union of the individual soul (Jiva) with the Supreme Being (Paramatma) through the power of mantra. The text explains that by activating the consciousness of a mantra, the seeker progresses spiritually, moving from the gross sound (Vaikhari) through the subtle stages (Madhyama) to the most subtle form of sound (Pashyanti), which is described as self-luminous, filled with consciousness and bliss. This ultimate stage represents self-knowledge, realization of the Ishta-Deva (chosen deity), or the awakening of word-consciousness.
Laya Yoga: Considered a part of Raja Yoga, Laya Yoga emphasizes the merging of consciousness into the Self. Its practitioners aim to cultivate virtues like devotion, knowledge, and detachment. The text mentions that Laya Yoga has numerous forms, and its core practice involves the dissolution of mental states and ego into the Self, leading to the realization of non-duality between the soul and the Supreme Being. It is stated that Laya is a hundred times more fruitful than meditation, which is a hundred times more fruitful than Japa (chanting).

The Sixteen Limbs of Mantra Yoga: The book then delves into the specific sixteen limbs (angas) of Mantra Yoga as outlined by scripture scholars. These limbs represent both external and internal practices:

Bhakti (Devotion): Surrender to the Supreme Being.
Shuddhi (Purity): Internal and external cleanliness.
Asana (Posture): Correct seating posture as prescribed by scriptures for specific practices.
Panchanga Sevana (Worship of Five Limbs): Recitation of Kavach (protective verses), Patal (chapters), Paddhati (methodology), Sahasranama (thousand names), and Stotra (hymns), and adherence to their prescribed methods.
Achara (Conduct): Following the conduct prescribed by the tradition.
Dharana (Concentration): Steadfastness in yogic concentration techniques.
Divya-desha Sevana (Worship of Sacred Places): Residing in or visiting holy pilgrimage sites and sacred regions.
Prana Kriya (Breath Control): Pranayama techniques.
Mudra (Symbolic Gestures): Displaying symbolic gestures related to deities or their attributes.
Tarpan (Libation): Offering water or other substances to appease the chosen deity with their mantra.
Havana (Fire Sacrifice): Performing fire rituals (Homa).
Bali (Offerings): Offering food or other items as a sacrament.
Yaga (Ritual Worship): Performing Puja (worship).
Japa (Chanting): Recitation of mantras.
Dhyana (Meditation): Contemplation of the form of the chosen deity.
Samadhi (Absorption): Complete absorption in the thought of the chosen deity.

The text emphasizes that initiation from a qualified guru is essential before commencing any mantra practice. After initiation, the mantra requires "Purashcharana" (a ritualistic process of purification and intensification) through prescribed Japa, followed by practices like Havana, Tarpan, Marjan (purification), and feeding guests, all done in specific proportions to the Japa.

Integration of Yoga and Mantra: The eight limbs of Yoga (Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi) are to be integrated with the chanting of mantras. Tantric Yoga, in particular, places great emphasis on "Tajjapas-tadarthabhavanam" (chanting the mantra and meditating on its meaning), stating that no action is complete without the support of a mantra.

The Power of Mantra and the Mind: The essence of a mantra is defined as "awakening the power of protection through the process of contemplation" (Manan-kriya ke dwara traan-shakti ka udbodhan). The effectiveness of a mantra hinges on the mind's contemplative faculty. Given the mind's inherent restlessness, controlling it is paramount for mantra Siddhi (accomplishment). This control leads to the cessation of mental fluctuations, opening doors to spiritual practice and self-development. Mantras, along with Yoga, Dharana, Dhyana, Nyasa (placement of divine energy in the body), and worship, yield extraordinary and lasting benefits, ultimately aiding in the attainment of Brahmapad (the state of Brahman).

The Body as a Cosmic Map: The text highlights the importance of understanding the body's structure for successful Mantra Yoga. The body, composed of seven dhatus (tissues) and five elements (earth, water, fire, air, ether), contains various energy centers called "Chakras." Yogis meditate on the five elements within these inner chakras, from Muladhara upwards. Other significant Chakras include the Ajna Chakra in the forehead (housing the five subtle elements, senses, intellect, and mind) and the Shatdal Chakra in the Brahmarandhra (crown of the head), where the Mahat Tattva resides. Further above, in the Mahashunya, is the Sahasradal Chakra, where Prakriti (nature) and Purusha (consciousness), as Kamishwari and Kamishwar Paramatma, are seated. Yogis meditate on all these elements and deities within their physical form.

The "Sarvatobhadra Sadhana": The text defines "Sarvatobhadra Sadhana" as the practice of integrating mantra with the meditation on the presiding deity and their associated energies within each chakra. This involves understanding the principles of creation, sustenance, and dissolution of these chakras and performing Japa accordingly.

The Five Components of Mantra Pronunciation: The five aspects of the mouth involved in mantra pronunciation are also described as elemental: lips (earth), tongue (water), teeth (fire), palate (air), and throat (ether). Understanding this connection strengthens the respective elements and yields corresponding results.

The Three Realms within the Body: The body is divided into three realms:

Swa Brahmanda (Self-Cosmos): The middle part, connected to the Virat Tattva.
Para Brahmanda (Supreme Cosmos): The upper part, connected to the electrical principle.
Apara Brahmanda (Lower Cosmos): The lower part, connected to the void (Shunya Tattva). These realms house causal, active, and gross powers, respectively. Mantras that cause vibrations in the Swa Brahmanda activate gross powers, those in the Para Brahmanda awaken subtle powers, and those in the Swa Brahmanda awaken causal powers. The text provides examples like 'Aim' for Para, 'Hreem' for Swa, and 'Shreem' for Apara, indicating their respective powers. When these powers awaken fully, they manifest in forms that fulfill the seeker's desires.

Shabda Yoga and Vakyoga: These are presented as specific forms of Mantra Sadhana, particularly found in the "Vyakarana Agama" within Shaivagamas. The aim is the progression of spoken words from Vaikhari to Madhyama and then to Pashyanti. The text explains that through continuous repetition of mantra syllables or seed mantras, impurities in Vaikhari sound are cleansed. This leads to the stabilization of Ida and Pingala nadis, opening the path of Sushumna. The purified word-energy, aided by Prana Shakti, then ascends, reaching the subtle and Madhyama states where the Anahata Nada (unstruck sound) is heard. This leads to mantra-consciousness and the direct perception of the mental states of all beings as sound, transcending limitations of time and space. This is referred to as "Pashyanti-vak."

External Practices and Yantra Yoga: External practices in Mantra Yoga involve invoking the Ishta-Deva in the heart through exhalation and offering flowers, followed by various Nyasa techniques and rituals. The significance of Yantra (mystical diagrams) is also discussed, stating that each mantra's seed syllables embody the name, form, qualities, and actions of deities. Yantras, with their geometric shapes, represent the deity's form and are considered the deity's abode. "Yantra Yoga" is the realization of the non-duality between the Yantra and the deity. The ultimate goal is to achieve unity with the Yantra, internalizing the deity's form, and thereby attaining the state of Brahman. The creation of Yantras is linked to the primal desire of the Supreme Being to manifest. The text explains that the triangle, a fundamental shape in Yantras, represents the trinity of desire, knowledge, and action.

The practice of worshipping the family deities associated with the Yantra, along with the main deity, is described as a yogic method. Ultimately, Yantra Yoga, which serves as a support for the seeker's practice and is a form of Mantra Yoga, is identified as the "Sarvatobhadra Sadhana."