Navkarmantra Ma Sampada

Here's a comprehensive summary of the Jain text "Navkarmantra ma Sampada" by Ramanlal C. Shah, based on the provided pages:

The book explores the concept of "Sampada" (meaning wealth, prosperity, or accomplishment) within the Navkarmantra, a foundational mantra in Jainism.

The Navkarmantra's Structure and Significance:

• The Navkarmantra is described as an eternal and accomplished mantra, consisting of nine parts (pads).
• It pays homage to the five supreme beings (Panch Parmeshthi): Arihant, Siddha, Acharya, Upadhyay, and Sadhu.
• The mantra has a total of sixty-eight letters, with sixty-one being short (laghu) and seven being long (guru).
• The sixty-eight letters are said to yield the fruit of visiting sixty-eight sacred pilgrimage sites.
• The mantra's nine parts are believed to bestow nine treasures (nidhi).
• Crucially, the mantra is also associated with eight "Sampada".

Understanding "Sampada":

• The word "Sampada" originates from Sanskrit (Sampa) and is also referred to as "Sampaya" in Ardhamagadhi.
• Its meaning is multifaceted, including: wealth, fortune, prosperity, accomplishment, wishes fulfilled, gain, completeness, adornment, a resting place for meaning, auspicious and bright future, progress, proper method, and a pearl necklace.
• In the context of the Navkarmantra, scholars state that "Sampada" primarily signifies a "resting place for meaning". It's where a complete unit of meaning is conveyed, allowing for a pause.
• It's more than just a pause for breath; it's a pause at a point where a specific meaning is completed. This is crucial for the rhythmic and meaningful recitation of mantras and poetry, distinguishing it from casual speech.
• The placement of these "Sampada" (resting places) is not arbitrary but strategically determined by the composer for the correct articulation, rhythm, and understanding of the mantra. Incorrect pauses or stress can lead to misinterpretation or a harsh, unappealing recitation.
• The significance of proper pronunciation and intonation, including the correct placement of stress (swarabhar), is emphasized, as mispronunciation can alter meaning or even be detrimental to the practitioner.

The Eight Sampada in the Navkarmantra:

• The text clarifies that the "pads" in the Navkarmantra are not strictly grammatical terms. While grammatically each word used could be a "pad," in the Navkarmantra, groups of two or three words conveying a single meaning are considered one "pad." For instance, "Namo Arihantanam" is grammatically two words but one "pad" in terms of meaning.
• The first five "pads" of the Navkarmantra, which are the invocations to the Panch Parmeshthi, each constitute one "Sampada." This accounts for the first five Sampada.
• The remaining four "pads" of the mantra (the "chulika" or concluding part) contain the remaining three Sampada.
• Pad 6 and 7: "Eso Panch Namukkaro" and "Savva Pavappanasano" (sixteen letters) together contain the sixth and seventh Sampada.
• Pad 8 and 9: "Mangalanam cha Savvasi" and "Padhamam Havai Mangalam" (seventeen letters) together contain the eighth Sampada.

Different Interpretations of Sampada Distribution:

• While the total number of Sampada is consistently eight, there are differing views on how they are distributed within the chulika (the last four parts).
  • Main View: The first five parts have one Sampada each, and the last four parts are grouped into two sets (parts 6-7 and parts 8-9) to form the remaining three Sampada.
  • Alternative View (from Chaitya Vandan Bhashya, Pravachan Saroddhar): Some scholars believe the sixth Sampada comprises the two parts "Eso Panch Namukkaro Savva Pavappanasano" (16 letters). The seventh Sampada is the eighth part "Mangalanam cha Savvasi" (eight letters), and the eighth Sampada is the ninth part "Padhamam Havai Mangalam" (nine letters).

Sampada in Other Jain Sutras:

• The text notes that the concept of Sampada (meaning pause or significant unit of meaning) is not unique to the Navkarmantra. Other Jain sutras also have a specific number of Sampada, which is not always equal to the number of "pads."
  • Iriyavahi Sutra: 32 pads, 8 Sampada.
  • Shakrastav (Namutthune): 33 pads, 9 Sampada.
  • Arihanta Cheianam Sutra: 43 pads, 8 Sampada.
  • Lokkassa Sutra: 28 pads, 28 Sampada.
  • Pukkharvaradi Sutra: 16 pads, 16 Sampada.
  • Siddhanam Buddhanam Sutra: 20 pads, 20 Sampada.
• This indicates that Sampada count can be less than or equal to the number of pads, but never more. The exact reasoning for these variations isn't always explicitly stated, but it's inferred that a specific purpose drives the designation of these meaningful units.

Sampada as "Siddhi" (Accomplishment):

• An alternative interpretation suggests that "Sampada" directly means "Siddhi" (spiritual or supernatural powers). In this view, the eight Sampada in the Navkarmantra refer to eight types of Siddhis.
• These eight Siddhis are commonly listed as:
  1. Anima: The power to become infinitesimally small.
  2. Laghima: The power to become light and swift as desired.
  3. Mahima: The power to become immense and worthy of worship.
  4. Garima: The power to become heavy and large as desired.
  5. Prapti: The power to obtain anything from anywhere.
  6. Prakamya: The power to fulfill all desires.
  7. Ishitva: The power of supreme dominion or control.
  8. Vashitva: The power to subjugate or control others.
• The text then links specific parts of the Navkarmantra to the attainment of these Siddhis through meditation and devotion:
  • Namo: Anima Siddhi
  • Arihantanam: Mahima Siddhi
  • Siddhanam: Garima Siddhi
  • Achariyana: Laghima Siddhi
  • Uvajjhayanam: Prapti Siddhi
  • Savva Sadhu: Prakamya Siddhi
  • Namo Namukkaro (Eso Panch Namukkaro): Ishitva Siddhi
  • Mangalam (Savva Mangalanam, Padhamam Havai Mangalam): Vashitva Siddhi. This is further reinforced by the connection of "Mangalam" to the auspicious count of eight (Ashtamangala).

Conclusion:

The book emphasizes that the Navkarmantra, with its nine parts, sixty-eight letters, and particularly its eight Sampada, is considered supreme among all mantras. The consistent recognition of eight Sampada by scholars, whether interpreted as meaningful pauses or as specific Siddhis, underscores the profound significance and potential power derived from the devout recitation and contemplation of this central Jain mantra. The eight Sampada, in essence, contribute to the mantra's structure, its aesthetic recitation, and its perceived spiritual efficacy in bestowing accomplishments.