Navkar Mantrani Shashwatta

This document, titled "Navkar Mantrani Shashwatta" (The Eternity of the Navkar Mantra) by Ramanlal C. Shah, explores the claim that the Navkar Mantra is eternal, everlasting, beginningless, and indestructible. The author addresses common questions and doubts regarding this claim, particularly concerning the mantra's language (Ardhamagadhi) and its supposed age relative to the language itself.

The text begins by defining the terms used to describe the mantra's enduring nature:

• Nitya (नित्य): Everlasting, permanent, continuous existence.
• Shashwatta (शाश्वत): Indestructible, that which will never perish.
• Anadi (अनादि): Beginningless, without a discernible start.
• Sanatana (सनातन): Existing from ancient times.
• Avinashi (अविनाशी): Indestructible.

The author posits that these terms, while close in meaning, highlight a profound truth about the Navkar Mantra.

The Universality of "Bowing" (Naman):

The document argues that the act of bowing (naman) is a fundamental and universal phenomenon observed throughout creation.

• Physical Phenomena: From the bending of trees under weight to the natural downward flow of water due to gravity, nature demonstrates a form of "bowing."
• Voluntary Action in Living Beings: Beyond physical laws, living beings also exhibit voluntary acts of bowing. Animals express satisfaction or gratitude through physical or vocal cues. Humans, with their heads as the highest part of the body, naturally move their heads to express assent, respect for elders or gurus, and gratitude. This natural inclination to bow is seen as an ancient and continuous act.

The text differentiates between types of bowing:

• Dravya Namaskar (द्रव्य नमस्कार): External or formal bowing, done out of etiquette, show, or self-interest, even without a genuine feeling.
• Bhava Namaskar (भाव नमस्कार): Bowing driven by genuine inner feeling, even if physical circumstances prevent its outward expression.
• Bhava Sahita Dravya Namaskar (भावसहित द्रव्य नमस्कार): A combination of genuine feeling and outward expression.

The author concludes that the act of bowing itself, in all its forms, is an inherent and eternal aspect of the world.

The Eternity of the Panch Parmeshthi and the Navkar Mantra:

A potential counterargument is raised: if the act of bowing is eternal, but the objects of bowing (the Panch Parmeshthi - Arihant, Siddha, Acharya, Upadhyay, Sadhu) are not, then the mantra's eternity is meaningless. The text counters this by explaining the eternity of the Panch Parmeshthi and the fundamental substances of the universe.

• Six Fundamental Substances: Jainism posits six fundamental substances (dravyas): Dharmastikaya, Adharmastikaya, Akashastikaya, Pudgalastikaya, Jivastikaya, and Kala (time). The first five are called Astikayas (collections of space-points). These five are considered eternal, beginningless, and endless in their inherent qualities. They have never been destroyed, are not being destroyed, and will never be destroyed. Therefore, the Navkar Mantra, being intrinsically linked to these eternal principles, is also eternal.
• The Mantra's Origin: A scriptural quote states: "Just as the five Astikayas are eternal, so too is the Namaskar Mantra eternal." Another verse declares: "This time is beginningless, this soul is beginningless, and this Jain Dharma is also beginningless. Since they are, this Jin Namaskar (Navkar Mantra) has been recited by benevolent souls."

The Eternity of Time and the Soul:

The text then delves into the eternity of time and the soul, which are presented as foundational to the mantra's eternal nature:

• Time (Kala): Time is argued to be beginningless. Any attempt to define a start for time leads to unanswerable questions about what existed before. Thus, time must be considered Anadi.
• Soul (Jiva/Atma): The soul is also considered Anadi and Nitya. Jainism outlines six fundamental tenets regarding the soul: that it exists, is eternal, is the doer of karma, the experiencer of karma, that liberation (moksha) exists, and that there are means to achieve it. The soul's eternal nature is likened to the Bhagavad Gita's description of the soul as unborn, eternal, everlasting, and ancient, remaining unaffected even when the body is destroyed.

The Eternity of Jain Dharma and the Navkar Mantra:

Jain Dharma itself is considered eternal, not just in the context of cycles of time (Utsarpini and Avsarpini) but in its fundamental principles of the path to liberation and its practice. As long as souls exist, the human realm persists, the path to liberation remains, and the state of liberation (Siddha-dasha) exists, Jain Dharma is considered eternal.

Consequently, the greeting to the Jinneshvara Bhagwan, the Navkar Mantra, is also deemed beginningless, eternal, and everlasting. The text quotes poet Kushallabh: "Innumerable twenty-four generations have passed and will pass. No one knows the beginning of the Navkar, so the Arihants speak."

The Navkar Mantra Represents All Tirthankaras:

The concept of "Chovisi" (a cycle of twenty-four Tirthankaras) is explained in relation to the eternal nature of time. The mantra's praise is not directed to a single Tirthankara but to all Tirthankaras across all time and space. Similarly, the reverence for Siddhas, Acharyas, Upadhyayas, and Sadhus encompasses all such beings throughout eternity. This is why Kushallabh states, "No one knows the beginning of the Navkar."

The Navkar Mantra as a Source of Other Mantras and its Efficacy:

The text cites commentary (Vritti) that describes the Navkar Mantra as:

• The source of all other mantra-jewels.
• The primordial and beginningless mantra.
• A wish-fulfilling tree providing all desired things.
• A conqueror of all poisons, serpents, spirits, and negative influences.
• Possessing powerful influence in captivating and attracting the world.
• The essence of the fourteen Purvas (ancient Jain scriptures).

The commentary emphasizes that the glory of this great mantra has been unparalleled in the three worlds since time immemorial.

Addressing the Discontinuity in Time Cycles:

A question is raised about the mantra's eternity if Dharma ceases to exist in the sixth era (Avasarpini) of a time cycle. The response is that the Navkar Mantra's eternity is considered from the perspective of the fourteen Rajlokas (worlds). While there might be a temporary cessation in Bharat and Airavat regions during the sixth era, the mantra remains unbroken in Mahavideh Kshetra, where conditions are eternally akin to the fourth era, Tirthankaras are always present, and the path to liberation is always open.

The Eternity of the Words and Meaning:

The document then tackles the question of how the words of the Navkar Mantra can be considered eternal, given the ever-changing nature of language.

• Endurance of Sounds: The text argues that while languages evolve, certain sounds and letter combinations can remain remarkably stable over vast periods. Comparing it to the unchanging "ka... ka..." of a crow, it suggests that fundamental human vocalizations and script letters, especially those that are easily pronounced, have a tendency to persist. The Navkar Mantra, composed of simple letters, is believed to have retained its form.
• Immutability of Meaning: While word meanings can change, the text points out that some words have retained their meaning and pronunciation for thousands of years. It suggests a certain "divine element" or "timeless essence" within these words that makes them resistant to decay.

The Navkar Mantra as "Anadi Siddha":

The text highlights that the Navkar Mantra is referred to as "Anadi Siddha" (beginningless and accomplished). Kalikal Sarvajna Hemchandracharya is quoted describing the Navkar Mantra as beginningless and accomplished, and meditation on its syllables can instantaneously restore lost knowledge. This emphasizes the inherent power and eternal nature of its constituent letters (Matrika).

The Sequence and Meaning of the Mantra are Also Eternal:

It's not just the letters, but their sequence (aksharanupurvi) and meaning (shabdanupurvi) that are considered eternal and beginningless. This eternal sequence is the reason why hearing the Navkar Mantra can evoke "Jatismaran Gyan" (the knowledge of past lives), as the familiar sound and meaning trigger recollection. If the words or their order changed, this recollection would be unlikely.

Distinction from Dwadashangi:

A distinction is drawn between the Navkar Mantra and the Dwadashangi (the twelve limbs of Jain scripture). While both are said to be expounded by Tirthankaras and compiled by Gandharas, the language of the Dwadashangi, being a more extensive scriptural compilation, might be subject to linguistic changes over time. However, the Navkar Mantra, as a core mantra, is considered to have maintained its exact form, sequence, and meaning throughout.

Historical Evidence:

The document refutes the notion that the Navkar Mantra first appeared in the Shatkhandagama, attributing its origin to Pushpadantacharya. Archaeological evidence, including inscriptions from caves in Orissa and other ancient texts, indicates that references to the Navkar Mantra are even older, predating such claims. The author acknowledges that much ancient material has been lost to time, reinforcing the idea that "No one knows the beginning of the Navkar."

Conclusion:

In conclusion, the book asserts that the Navkar Mantra, described as the essence of Jain Shasan and the fourteen Purvas, the chief among mantras, is beginninglessly accomplished, eternal, everlasting, and indestructible. It is a fundamental and unchanging aspect of the Jain spiritual tradition.