________________
IMPORTANCE OF MANTRAS IN JAINISM
The Navakara Sutra is considered as Navakara mantra. There is one another text by name Vidyapravada in the fourteen Purvas. It is believed that this work contained many mantras and vidyas. Agamas contain many efficacious texts. Hence the texts are forbidden from being recited durin, che non-study (asvadhyaya) periods. It is believed that the movements of gods can be curtailed by the power of these texts. Many such texts are known in the Jain tradition. The same thing is said of Utthana and Samutthana Sutras. These Sutras, it is said were capable of producing turbulations in the cities. Hence this - the power of Mantras - is not a new thing to Jaina Agamas. The Jaina Agamas are full of mantras and Navakara too takes a pride of place like Agamas.
We now have to think how does the theory of karma and the theory of mantras go together. The karma has an important place in the theory of Jainas. They are considered forceful too. But the concept that "Karmas are all powerful; they will definitely give their results: the results of karmas done are to be necessarily experienced", is against the Jain tenets. In short Jainism accepts the doctrine of anekanta i.e., multi-facetedness. It is not a Karmavadi Siddhanta. Scriptures make it very clear that karmas appear due to the following five viz., drav, a (substance), ksetra (place), kala (time), bhaava (thoughts or state of atma) and bhava (birth) and become binding too. Many people subscribe to the theory that one becomes wise (act correctly) because of good karmas done. But even this cannot be taken as universal, final and unchanging. The knowledge of the aforesaid five causes is necessary to understand this. Along with it, it has been made clear that karma is powerful in some places whereas purusarthas score over it in some other places. Hence greatmen say that when the soul progresses spiritually to achieve the purusartha (say of moksa) then the nikacita karmas (a karma believed can be destroyed by experiencing its results only) are destroyed thus
am ineffective. Hence purusartha too is a powerful cause. Mantra too is a purusartha ard off the evil effects of karmas. The purusartha -hood of mantra has been established any othor purusarthas. Hence the rise of karmas (i.e., the karma becoming efficacious ng its results) is stopped by purusarthas and karmas become effectless (niskriya). ..he priptures of Jainism describe the power of mantras and the methodology to
too. Rev. Munisundar Suri describes the great Surimantra as a Tirtha and inkara itself. The worship of Surimantra is said to give the result of moksa. Hence e of mantras and the realisation of the results of such practices are acceptable to
mo
3
e mantras can be made use of : o protect the peace of mind; get muntal pleasure;
fet moksa through mental peace and happiness; To make the attendant deities appear before the aspirant; iu get indirect help of attendant deities; To decide the spiritual heir for the community or one's own or for a group of monks with the help of attendant deities; To get difficult portions of Agamas cleared and protect the Sastras with the help of attendant deitir; To get the help of Goddess Sarasvati and many Gods and Goddesses like Sruta devata to conquer the opponent in debates and to write books and to awaken the authorities (i.e., Kings etc.); To remove the prayogas or occultic practices of other magicians from becoming effective; To see the gods and make them follow the command of Jinas;
9 10
«XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXrahasya Darshan 323
ahasya Darshan
323
Jain Education International 2010_04
For Private & Personal Use Only
www.jainelibrary.org
