Comparative and Critical Study of Mantrashastra

SR No.: 006540
Original Sutra Author: N/A
Author: Mohanlal Bhagwandas Jhaveri, K V Abhayankar
Publisher: Sarabhai Manilal Nawab
Publication Year: 1944
Total Pages: 635
Language: English, Sanskrit
Classification: Book_English & Culture
File Size: 18 MB

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The reference to Devendra might be to Devendrasuri (a pupil of SriCandrasuri of Candragaccha) whose Upamitibhava-Prapañca,-KathāSāroddhāra was revised by Sri Pradyumnasuri and the reference to Munindra might be to Munideva in the line of Vadi Devasuri who wrote Santinathacaritra in 1322 Vikrama era and also a commentary on Dharmopadeśamālā. Both were revised by Sri Pradyumnasūri. Both flourished circa 1300 Vikrama era. The date of Sri Devabhadragani author of Pratyangirakalpa would therefore be the same. Worship of Pratyangira seems to have become popular amongst Jains about this time, as Sāgaracandrasuri already described above also wrote a Pratyangira Kalpa. There is no wonder that her worship was popular as she is conceived as a deity counter acting the malevolent Kṛtyā as well as all kind of Mantric influence of others from the time of Atharvaveda as her name literally means counter to Angiras i. e. adverse Mantric practices of Atharvaveda. * ŚRI PURNAKALASAGANI
INTRODUCTION
Sri Pūrṇakalasagani was a pupil of Sri Jinesvarasūri of Kharataragaccha and flourished circa 1307 Vikrama era. His Mantric hymn 'Sri Stambhana-Parsvanatha-Jina Stavana and its commentary establish him not only as a Mantrika but also as one proficient in the use of medicinal herbs. It also appears from some of the Mantras contained in his said commentary that a beginning was already made to assimilate non-Jain Mantrast some of them being on a par with Sabara Mantras, ×
* "The oldest name, however, by which this Veda is known in Indian literature is Atharvãngirasah, that is "the Atharvans and the Angiras." The two expressions atharvan and angiras, however designate two different species of magic formulas; atharvan is "holy magic, bringing happiness," while angiras means "hostile magic, black magic." Among the Atharvans, for example, are the formula for the healing of diseases, while among the Angiras are the curses against enemies, rivals, evil magicians and such like."
P. 120 History of Indian Literatute Vol. 1 by M. Winternitz.
+ ॐ उदितो भगवान् सूर्यः पद्माक्षो वृक्षकेतनः
आदित्यस्य प्रसादेन अमुकस्यार्द्धभेटक नाशय २ स्वाहा || गा० १३ टीका
x See commentary on V. 37 of the hymn.