Namaskar Mahamantra Ek Vishleshan

Here's a comprehensive summary in English of the provided Jain text, "Namaskar Mahamantra Ek Vishleshan" by Mahapragna Acharya:

Book Title: Namaskar Mahamantra Ek Vishleshan (An Analysis of the Namaskar Mahamantra) Author: Mahapragna Acharya Publisher: Z_Kesarimalji_Surana_Abhinandan_Granth_012044.pdf

This analytical work by Mahapragna Acharya delves into the history, textual variations, and philosophical significance of the Namaskar Mahamantra (Navkar Mantra) within the Jain tradition. The author emphasizes the importance of scholarly research and critical examination of religious texts, moving beyond mere traditional adherence.

Key Themes and Arguments:

1. Theological Context and the Absence of Mangala (Auspicious Beginnings) in Agamas:

   • The text begins by contrasting the philosophical tradition of starting scriptures with Mangala (auspicious invocations), Abhidheya (subject matter), Bandha (connection), and Prayojana (purpose) with the Agama tradition.
   • Agamas, according to the author, are inherently auspicious themselves and therefore don't always require an explicit Mangala verse at the outset.
   • References are made to texts like Jayadhavala, which states that an explicit Mangala verse is not mandatory in Agamas, as focusing the mind on the Paramagama (Supreme Agama) itself yields auspicious results.
   • The author notes that many Agamas, such as Acharaanga Sutra and Sutrakrutanga Sutra, begin with instructional or introductory phrases rather than explicit Mangala verses.
   • Only the Bhagavati Sutra among the eleven extant Angas (parts of the Jain canon) has Mangala verses at its beginning. This raises the question of why only one Anga contains them.

2. The Proliferation and Possible Interpolation of Mangala Verses:

   • The author suggests that Mangala verses, including the Namaskar Mahamantra, might have been praksipta (interpolated) over time, especially as the practice of including Mangala at the beginning, middle, and end of texts became customary.
   • The presence of a Mangala verse in the fifteenth chapter of the Bhagavati Sutra, which was not commented upon by Abhayadevasuri, supports the idea that these verses might have been added later by scribes or later scholars.
   • The text cites the example of Dashashrutaskandha and Kalpa Sutra, where the Namaskar Mantra appears but is considered interpolated by scholars like Muni Punyavijayji, as it's absent in older manuscripts and not commented upon by early commentators.
   • Similarly, the Namaskar Mantra in Pragyapana Sutra is not commented upon by Haribhadrasuri or Malayagiri, suggesting it was added later.

3. The Origin of Mangala Verses as a Practice:

   • The author notes that Pragyapana Sutra's author, Shyamarya, began his work with a nibaddha-mangala (composed auspicious invocation), indicating that the practice of writing Mangala verses before composing scriptures became prevalent around the 1st century BCE.
   • Anibaddha-mangala (uncomposed auspicious invocations) were sometimes used by copyists, making it challenging to pinpoint the exact time of the Mangala verse tradition's origin.

4. Textual Variations in the Namaskar Mahamantra:

   • The most common version is presented as: Namo arahantāṇaṁ, namo siddhāṇaṁ, namo āyariyāṇaṁ, namo uvajjhāyāṇaṁ, namo loe savvasāhūṇaṁ.
   • Various readings are identified, including:
     • Namo vs. ṇamo (due to Prakrit's dual usage of 'n' and 'ṇ').
     • Arahantāṇaṁ vs. arihantāṇaṁ (both derived from the root 'arh,' with no inherent semantic difference, though some commentators created distinctions based on Sanskrit etymology, e.g., 'ari' meaning enemy).
     • Āyariyāṇaṁ vs. āiriyāṇaṁ (due to the interchangeability of 'ya' and 'i' in Āgama literature).
     • Loē savvasāhūṇaṁ vs. savvasāhūṇaṁ (with lōē meaning "in the world" added for clarity of universal application).
   • The author discusses the interpretations of "Arahant" by various scholars, including the three meanings from Acharya Kundakunda (one worthy of worship, one who destroys enemies, one who destroys karma) and the four meanings from Virasenacharya (destroyer of enemies, destroyer of karma, devoid of secrecy, worthy of great worship).

5. Mantra Shastra (Science of Mantras) and Phonetic/Semantic Variations:

   • The author highlights that from a mantra-shastra perspective, the distinction between 'n' and 'ṇ' has different effects on brainwaves.
   • Similarly, the vowels 'a' (in arahantāṇaṁ) and 'i' (in arihantāṇaṁ) have different phonetic, coloristic, and gustatory associations in mantra science.
   • The reading arūhantāṇaṁ (meaning "those who do not rise again" or "those whose karma seeds are destroyed") is discussed, noting its appearance in later texts and potential influence from South Indian languages.

6. The Original Source of the Namaskar Mahamantra:

   • The origin of the Namaskar Mahamantra is debated. While some consider it anādi (without beginning), the author argues that from a linguistic perspective, no textual work can be without a beginning.
   • The text references the Mahanishitha which suggests that Vajraswami restored the Namaskar Mahamantra to its original place in the scriptures after earlier commentaries were lost.
   • The author points to the Dasavaikalika Sutra, where completing Kayotsarga (self-mortification practice) through Namaskar is mentioned.
   • Commentaries on Dasavaikalika explicitly interpret this as Namo Arahantāṇaṁ.
   • The author notes that the Namaskar Mantra is described as nibaddha-mangala (composed auspicious invocation) in Shatkhandagama by Virasenacharya, implying the author is Pushpadanta. However, the Kharvel inscription (c. 152 BCE) predates Pushpadanta, indicating the mantra is much older.
   • The practice of bowing to the Siddhas is mentioned as being present even at the time of Lord Mahavir's initiation.
   • The author concludes that the Namaskar Mahamantra is as old as the Samayika Sutra (the first chapter of the Avasyaka), as the five Parmeshthis are to be bowed to before performing Samayika. This suggests it might have originated as a part of the Samayika study. If Gautam Ganadhar is considered the author of the Avasyaka, then he would also be the author of the Namaskar Mahamantra.

7. The Number and Order of the Mantra's Components:

   • The text addresses the debate regarding the current five-part structure of the mantra. Some argue it's too concise (should only be Namo Siddhāṇaṁ and Namo Loe Savvasāhūṇaṁ) or too expansive (should include Namo Kevaliṇaṁ, Namo Suyakevaliṇaṁ, etc.).
   • The order of the mantra is also discussed, with arguments for and against pūrvānuppūrvī (forward order) and paścātanuppūrvī (backward order).
   • The author, citing the Niyuktikara, explains that Siddhas are known through the teachings of the Arhats and are therefore closer and more worthy of veneration first.
   • However, from a spiritual development perspective, Arhats and Siddhas are considered equal.
   • The text argues that Arhats (Tirthankaras) are the originators of the Dharma, thus holding a special practical significance, justifying their primary position.
   • The author also discusses the placement of Acharyas and Upadhyayas, noting that Arhats and Siddhas are inherently Sadhus, while Acharyas and Upadhyayas are not necessarily so in all cases.

8. The Significance and Universality of the Namaskar Mahamantra:

   • The Namaskar Mahamantra is recognized as universally revered across all Jain sects, indicating its ancient origins.
   • It has been the subject of extensive literature, yantras (mystical diagrams), and poetry over the last 1,500 years, becoming a symbol of Jain identity.
   • Knowing and reciting the mantra is considered a mark of being a Jain.

In essence, Mahapragna Acharya's analysis provides a scholarly and critical examination of the Namaskar Mahamantra, exploring its textual history, variations, and philosophical underpinnings, while advocating for a research-oriented approach to understanding Jain scriptures.