Padmavati Aradhna - Book Summary

This document, titled "Shri Padmavati Aradhna" by Dr. Rudradev Tripathi, is an excerpt from a larger work, likely a collection of essays or a book exploring various aspects of Jainism and spiritual practices. The provided text focuses on the significance and practice of worshipping Goddess Padmavati within the Jain tradition, contextualizing it within broader religious and historical frameworks.

Here's a comprehensive summary of the key points:

1. Introduction to Mantras and Goddess Padmavati:

The text begins by acknowledging the place of mantra (chanting) and tantra (rituals) in Jainism, noting that the worship of Goddess Padmavati is often associated with Lord Parshvanatha.
It emphasizes that seeking spiritual welfare through mantra sadhana (practice) should not involve demanding payment, and any offering should be proportionate to one's means.
Jain followers are advised to engage in practices that do not compromise their right faith (samyaktva) or vows.
The author mentions the historical efficacy of Jain acharyas' mantra powers and points to books like "Bhairav Padmavati Kalpa" for further information.
For common practitioners, the text recommends focusing on "Nav Smaran" (Nine Recollections) and simple peace rituals ("Laghu Bahad Shanti").
Dr. Tripathi's essay, as noted by the editor, explores the global context of mantra sadhana before delving into the importance and various styles of Padmavati worship.

2. The Universality of Mother Goddess Worship:

The text posits that whatever is beautiful, powerful, virtuous, true, and auspicious in the world is a manifestation of Mother Goddess (Matri Shakti).
This power is evident in art forms like sculpture, architecture, painting, music, and poetry, where Mother Goddess figures are prominent.
Archaeological findings from Central Asia to Asia Minor and Greece reveal numerous Mother Goddess figurines, underscoring her pervasive influence.
It's natural for humans to be grateful and devoted to their birth mothers, suggesting that the concept of idol worship likely originated with the worship of maternal figures.

3. Ancient Roots of Mother Goddess Worship:

Evidence of Mother Goddess worship can be seen from prehistoric times through broken statues and carvings on stones.
The intimate connection a child has with its mother from birth leaves an indelible imprint of maternal consciousness.
This maternal power is observed everywhere, from the kitchen to the altar, from a room to the sanctum sanctorum, and from a resting place to the final resting place.
The text highlights that figures like Rama, Krishna, Buddha, Mahavir, and Jesus were all born of mothers, underscoring the reverence for motherhood across cultures.
Historical examples from ancient Egypt, Mesopotamia, Europe, China, Japan, and Malaysia are cited, showing the widespread worship of goddesses who are often seen as analogous to Indian deities. Examples include Ishtar (Babylonian), Ashtarte (Syrian), Isis (Egyptian), and the Virgin Mary in medieval Christianity.

4. Spirituality, Knowledge, and Worship (Upasana):

The true fulfillment of human life is not found in fleeting worldly pleasures but in pursuing spiritual knowledge for liberation (moksha).
Our ancestors emphasized self-contemplation to overcome the three types of suffering and attain moksha.
Moksha is described as the fruit of the cosmic tree, attainable only by those who have strengthened themselves through worship (upasana).
Upasana is presented as a test of life's success and power, leading to the realization of truth, auspiciousness, and beauty.
It is a ladder that allows one to reach the ultimate goal of human endeavor and attain supreme peace and nirvana.
Knowledge, the ultimate expression of the self, cannot be attained without continuous practice (upasana).
The path to liberation is illuminated by the light of devotion.

5. The Role of Mantras and Tantra in Jainism:

Vedic, Jain, and Buddhist traditions all accept the practice of mantras and other spiritual disciplines.
Jain scriptures, specifically the twelfth Anga called Drishtivada, contained knowledge of various vidyas (sciences) and mantras.
Some scholars suggest that Jainism has a vast repository of yantras (diagrams) and tantras.
While mantra sadhana has ancient roots in Jainism, some believe its prominence increased around the time of Lord Parshvanatha (850 BCE).
During this period, ascetic practices and rituals were prevalent in other traditions. Lord Parshvanatha emphasized meditation over these external practices.
The text suggests that due to the influence of earlier traditions and the need for spiritual engagement, mantras and tantras found a place in Jainism during a transitional period. However, it also notes that Lord Mahavir later renounced some of these practices.
The Pancha Namaskara mantra has been a cornerstone of Jainism since ancient times, with various practices emerging around it, including the use of seed mantras to overcome ailments.
The author notes that the integration of mantra practices likely gained momentum during Lord Parshvanatha's era, potentially due to the influence of other ascetic traditions focused on spiritual awakening.

6. Jainism and Shakti Worship:

The term "Shakti" signifies power, strength, and prosperity.
Following the discussion on Mother Goddess worship, the text states that Shakti worship is prevalent worldwide, including in Jainism.
Jain tradition sees the gradual spread of Tantric worship, leading to the veneration of goddesses like Chakreshvari and the sixteen goddesses of Saraswati (like Hrimini and Prajnapti).
The worship of Bhagavati Shri Padmavati, the guardian deity of Lord Parshvanatha, has grown in prominence.
As needs increase, so does the manifestation of worship. Ancient acharyas refined these practices, discovering various forms of adoration.
Devotees have achieved Siddhi (spiritual accomplishment) through the grace of Mother Padmavati, revealing new paths.
The text asserts that the worship of Shri Padmavati in Jainism is supreme, akin to Brahmavidya in Vedic tradition and the worship of the goddess in Buddhism.
It highlights similarities between the worship of Tara Devi (Buddhist) and Padmavati Devi, indicating their shared significance.

7. The Elusiveness of True Worship:

While the path of worship is conceptually simple, it is initially difficult, requiring initiation and adherence to strict rules.
Knowledge of various elements like yoga, shuddhi (purification), mantra siddhi, tattva (elements), rasa (essence), mudra (gestures), asana (postures), mandal (diagrams), and the influence of celestial bodies is essential.
Understanding the components of each mantra, such as kavach (armor), panjar (frame), hriday (heart), astottarashat nama (108 names), stotras (hymns), and purashcharan (ritualistic repetition), is necessary.
The author quotes a verse emphasizing that nothing is truly without a seed, root, or wealth, but their methods of acquisition are often difficult.
This illustrates the caution and diligence required in spiritual practice.

8. The Practice of Padmavati Worship:

The "Padmavati Kalpa" by Shri Mallishshen outlines 23 characteristics of mantra upasakas (devotees).
Before undertaking rituals, it's crucial to understand and activate mantras through practices like shadkarma (six acts: dipana, pahalava, sampuṭa, radha, granthana, and vidarbha).
A small but potent mantra can control even powerful deities, just as a small goad controls a mighty elephant.
After empowering the mantra, the devotee engages in worship under the guidance of a guru, performing rituals and associating with fellow practitioners.
The devotee must remain vigilant and not disregard the teachings of both the guru and the scriptures.
Three key characteristics of a successful devotee are generosity (data), enjoyment of blessings (bhokta), and a non-begging attitude (ayachak vritti).
The devotee should cultivate a mindset of self-reliance and devotion, seeing the Divine Mother as the provider.
They should view other deities as manifestations of the Mother and dedicate all actions to her.

9. Various Forms of Worship:

The types of worship vary based on tradition and sect.
Padmavati worship differs in Gujarat, Marwar, and the South, with specific rituals observed in temples like the Padmavati temple in Hambur.
The text describes the use of various offerings during abhishekam (ritualistic bathing) in southern traditions, including coconut water, fruit juices, milk, yogurt, and various aromatic liquids.
In other regions, worship may involve simpler rituals like idol bathing.
Devotees often prioritize flower worship based on their karma, making definitive pronouncements difficult.
The text poses a rhetorical question about what a humble devotee can offer to the Supreme Mother, the queen of countless universes.
It suggests spending time in prayer and singing the praises of the Mother.

10. Mantras and Yantras for Specific Purposes:

Some tantric texts describe Padmavati worship for specific purposes, including warding off evil, disease, poverty, and negative influences, achieving victory in conflicts, gaining control, cleansing sins, acquiring wealth, destroying enemies, and averting natural calamities.
These practices involve specific seed mantras and yantras.
The text lists numerous forms of Padmavati, such as Dharanendra Padmavati, Rakta Padmavati, and Mahabhairavi Padmavati, along with their associated mantras or practices.
It also mentions avatar (incarnation) practices where devotees invoke the Mother to seek answers to their queries, such as Padmavati Kajjalavatara and Padmavati Nakadarpan.
The text mentions a powerful Padmavati Stotra (hymn) that provides significant insight into her worship, describing various yantras like Gir Chakra Yantra and Makar Yantra.
It also refers to the worship of Padmavati in conjunction with specific forms of Lord Parshvanatha, such as Kalikund Parshvanatha and Dharanendra Parshvanatha.

11. Conclusion:

The text concludes by emphasizing that while divine boons like the wish-fulfilling tree (kalpavriksha), wish-fulfilling jewel (chintamani), and wish-fulfilling cow (kamadhenu) exist, they are not obtained without good fortune.
It stresses the importance of sincere effort, faith in the guru and God, and mindful utilization of blessings.
The ultimate goal is to dedicate one's life to self-welfare and the welfare of the world.
The text reiterates that once one takes refuge in the Mother, nothing remains unattainable.
The final verses beautifully describe the Mother's benevolence in granting desires, destroying enemies, removing calamities, alleviating suffering, and bestowing happiness, implying that whatever is desired can be obtained through devoted meditation.

In essence, "Shri Padmavati Aradhna" is an exploration of the significant role of Goddess Padmavati in Jain worship. It traces the historical roots of goddess worship, situates Padmavati within the broader context of Shakti traditions, and outlines the spiritual and practical aspects of her veneration, emphasizing the importance of devotion, the guidance of a guru, and ethical conduct. The text suggests that Padmavati worship is a powerful means to spiritual liberation and worldly well-being within the Jain framework.