Comparative Study of Mantrashastra

SR No.: 006575
Original Sutra Author: N/A
Author: Mohanlal Bhagwandas Jhaveri
Publisher: Sarabhai Manilal Nawab
Publication Year: 1944
Total Pages: 376
Language: English
Classification: Book_English, L000, & L020
File Size: 21 MB

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INTRODUCTION
directions and periods of time are prescribed for the achievement of the different objects of Māntric worship. The yantra for the worship of the Sri Padmāvati is then described followed by Pancopacāra Pūjā (five kinds of worship). Then the Mūla-Mantra (principal Mantra), sixlettered, three-lettered and single-lettered Vidyās of Sri Padmāvati and Homa are described. The Mantra of Pārsva Yaksa and Cintamani Yantra are also described.
The Pancāúga or the five parts relating to the Māntric worship of a deity are Patala, Paddhati, Stotra, Kavaca and Sahasranāma or a thousand names. This Pancānga is a later innovation. In modern works like Sāktapramoda there are Dasāngas or ten parts and even Dvādasāngas or twelve parts. This kind of elaboration has nothing to commend as it merely mixes up the essentials with the nonessentials. The present work itself does not contain Stotra, Kavaca or Sahasranāma of Sri Padmāvati but the same composed by other authors are given in the appendices to the main work. The third chapter as far as it deals with Mantroddhāra can be said to correspond to Pațala and the matter contained in the second chapter viz. Nyāsas, Dhyana etc. combined with the remaining matter of the third chapter would correspond to Paddhati. One of the Satkarmas viz. Māraņai is termed Nisedha i. e. one which is prohibited in conformity with the Jain doctrine of Ahimsā.
The mention of Pārsva Yaksa is important to show that in the time of the author each Tirthařkara had a separate attendant Yaksa and Yakşiņi. The last verse describes Cintamaņi Yantra different from the famous Yantra of that name. We may note here that ancient non-Jain works like Nāradiyamahāpurāna describe Mantra for
Some Kalpas like Sri Cintāmani-kalpa go further and say that one should not even think of such karmas (see p. 33 Jain Stotra-sandhoha Vol. II). It is stated in Jñānārnava that such undesirable rites are described by sainily people only to satisfy the curiosity of ordinary people who would like to know whether Jain Mantras can achieve all kinds of objects which other Mantras are able to achieve.
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