Namokar Mantra Aur Manovigyan - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Namokar Mantra aur Manovigyan" by Nemichandra Shastri:

The book, "Namokar Mantra aur Manovigyan" (The Namokar Mantra and Psychology) by the late Dr. Nemichandra Shastri, explores the profound significance and psychological impact of the Namokar Mantra, a central and revered chant in Jainism.

Introduction and Significance of the Namokar Mantra:

The Namokar Mantra holds the same esteemed position for Jains as the Gayatri Mantra does for Vedic followers and the Trisharan Mantra for Buddhists.
It is recited at the beginning of all religious and social activities and is a daily practice for Jains across all sects (Digambara, Shvetambara, and Sthanakavasi).
The mantra is ancient, with mentions found in the earliest Jain literature.
It consists of five lines (pada), fifty-eight matras (syllabic units), and thirty-five letters. The mantra itself is:
- Namo Arihantanam (Homage to the Arihantas)
- Namo Siddhanam (Homage to the Siddhas)
- Namo Ayariyanam (Homage to the Acharyas)
- Namo Uvajjhayanam (Homage to the Upadhyayas)
- Namo Loye Savva-Savhunam (Homage to all Sadhus in the universe)
A linguistic analysis reveals that the mantra contains 30 consonants and 34 vowels, totaling 64 fundamental elements, which the author links to the primal sounds of the universe and the entirety of Jain scripture (Shruta Jnana).

Methodology for Reciting the Namokar Mantra:

The text outlines eight types of purification essential for effective mantra recitation:

Dravya Shuddhi (Purity of Substance/Inner Self): This refers to purifying one's internal state by controlling the five senses and the mind, renouncing desires and possessions to the best of one's ability, and cultivating a compassionate heart. It involves shedding internal vices like lust, anger, greed, delusion, ego, and deceit.
Kshetra Shuddhi (Purity of Place): Choosing a serene, undisturbed location free from excessive noise, insects, and extreme temperatures is crucial for maintaining mental peace. A quiet corner of one's home can also suffice.
Samaya Shuddhi (Purity of Time): Recitation should ideally be done during times of minimal distraction, such as morning, noon, and evening. A continuous recitation of at least 45 minutes is recommended, ensuring a state of mental freedom and tranquility.
Asana Shuddhi (Purity of Posture): Sitting on a clean surface (wood, stone, mat, etc.) facing east or north, in a stable posture like Padmasana or Ardha Padmasana, is advised. Recitation should be done silently.
Vinaya Shuddhi (Purity of Reverence): This involves carefully cleaning the seat of recitation with mindfulness and cultivating an inner reverence and enthusiasm for the practice. Without genuine inner motivation, true recitation is not possible.
Manah Shuddhi (Purity of Mind): This emphasizes the abandonment of impure thoughts and the concentration of the mind, preventing it from wandering. The aim is to achieve a completely pure mental state.
Vachana Shuddhi (Purity of Speech): Recitation should be slow, calm, and accurate, with proper pronunciation. Ideally, it should be done mentally or in a very low voice.
Kaya Shuddhi (Purity of Body): This involves physical cleanliness after attending to bodily needs and performing recitation without unnecessary body movements.

The text also mentions different methods of counting: kamal jaap (lotus counting), hastanguli jaap (counting on fingers), and mala jaap (using a rosary).

Psychology and the Namokar Mantra:

The core of the book delves into the psychological impact of the Namokar Mantra:

Mind-Body Connection: Psychology posits that visible human actions stem from the conscious mind, while invisible actions originate from the subconscious. Both are part of the manovritti (mental attitude).
Three Aspects of Attitude: Every mental attitude has three facets: cognitive (knowledge), affective (feeling), and conative (action). These are interconnected; what we know influences our feelings and actions.
Impact on Cognitive and Affective States: Reciting the Namokar Mantra stimulates the cognitive aspect of the mind, which in turn influences related emotional states (affective) and character (conative).
Nerves and Centers: The human brain has nerve pathways for transmitting knowledge and action. Their interconnectedness, along with the coordination of knowledge and action centers through the devotion, remembrance, and contemplation of the Namokar Mantra, strengthens the mind and inspires spiritual development.
Character Formation: Character is built upon deeply ingrained emotional states (sthayi bhav). The Namokar Mantra fosters positive, ideal-oriented sthayi bhavs that control other emotional tendencies, leading to a well-formed and beautiful character.
Overcoming Vices: The mantra is seen as a noble ideal that cultivates strong emotional states, essential for overcoming negative habits and embracing virtuous conduct. Mere intellectual knowledge is insufficient; devotion to a high ideal is necessary.
Transformation of Innate Tendencies: Through constant contemplation, remembrance, and meditation on the mantra, deeply ingrained behavioral patterns (samskaras), often related to worldly desires and passions, can be transformed. Remembering auspicious souls purifies the mind and rectifies old habits, bringing about virtuous behavior.
Psychological Principles: The text aligns the mantra's efficacy with psychological principles like the law of consequence, the law of practice, and the law of readiness.
- Law of Consequence: Through mantra worship, one cultivates contentment and recognizes it as the source of all happiness.
- Law of Practice: Continuous meditation and remembrance of the mantra are crucial. The principle states that to manifest a desired quality, one must constantly contemplate and remember it.
- Law of Readiness: Attaining the highest aim of pure soul-power (knowledge, perception, happiness, and strength) requires dedicated practice of the Namokar Mantra, which represents the highest ideals (Rattnatraya - the three jewels).
Imitation and Development: Human beings have a strong tendency to imitate. By adopting the ideals of the Pancha Parameshthis (the five supreme beings) invoked in the mantra, individuals can develop themselves.
Management of Instincts: Psychology identifies fourteen fundamental instincts in humans (e.g., seeking food, fighting, curiosity, creation, collection). While these are present in all beings, humans can modify them. Uncontrolled instincts can be detrimental. The Namokar Mantra, through its ideals, helps in:
- Suppression (Daman): Controlling instincts through thought and discernment. External suppression is harmful; internal control fostered by faith in the mantra is beneficial.
- Sublimation (Vilayan): This can happen through inhibition (preventing instincts from being stimulated) or opposition (stimulating an opposing instinct simultaneously). The mantra aids in inhibiting negative tendencies and promoting positive ones.
- Re-channeling (Margantarikaran): This is considered superior to suppression and sublimation. It involves redirecting the energy of instincts into constructive channels. Contemplating the mantra instead of negative thoughts is an example.
- Refinement (Shodhan): Transforming instincts that manifest as negative actions into praiseworthy ones. The mantra shifts meditation from agitated states to religious contemplation, purifying innate tendencies.

Conclusion:

The Namokar Mantra is presented as a powerful tool that influences the conscious, subconscious, and unconscious mind. Its continuous recitation, remembrance, and contemplation create positive sthayi bhavs (deep-seated emotions) in the subconscious and unconscious, leading to the refinement of fundamental instincts. The mantra possesses an inherent "electrical power" that calms internal conflict, fosters moral sentiments, suppresses immoral desires, and promotes ethical conduct. This internal "electricity" purifies the soul, transmutes negative propensities, and brings about spiritual enlightenment.