Comparative and Critical Study of Mantrashastra

Author(s): Mohanlal Bhagwandas Jhaveri, K V Abhayankar
Publisher: Sarabhai Manilal Nawab

Page 45

36
INTRODUCTION
Puraşcarana i. e. primary worship, desires to accomplish a particular thing and invokes the deity through the recital of his or her Mantra, the deity appears immediately and is seen by the Mantrasiddha and his desire is accomplished. Both the words of the particular Mantra and the Thought Force of the Mantrasiddha jointly perform the invocation* of the Deity and its consequent appearance. The achievement of the object desired by the Siddha-adept is by the Deity. So far as the first stage is concerned the words of the Mantra are the body of the deity and have the Deity as the soul. This soul remains only an image until vivified by the Thought Force of the Siddha bringing about the connection with the Deity. It is like an electrical installation connecting any place with the electric plant at the powerhouse and the Thought Force of the Siddha is the switch which turns on or off the current producing light. It cannot be, however, said that the words of the Mantra or for the matter of that, Thought Force of the Siddha directly brings about the material result. *
The Jains also believe in the existence of Vidy jsmbhakas (विद्याजुभक) and Mantrajxmbhakas (मंत्रāभक) whoaid men through Mantras and Vidyas. See Bhagavati Sātra VIII Sataka 14th. Uddes'a, p. 654-Agar
*Cf. "By practice with the Mantra the Devata is invoked. This means that the mind itself is Devatā when unified with Devata. This is attained through repetition of the Mantra (Japa)." *Syadvada-Ratnakara Pariccheda IV sutra 7 pp. 632 ff:"येहि सत्यसंकल्पास्त एव मन्त्रान्कर्तुं शक्नुवन्ति । xxx निरतिशयप्रभावसमन्वितहिं तैरमुष्मान्मन्त्रादस्येदं फलं भवत्वित्यनुसन्धाय यदा यया कयाचिद्भाषया प्रयुज्यन्ते मन्त्रास्तदा तेषां तत्प्रभावादेव तथाविधार्थक्रियाकरणसामर्थ्य सम्भाव्यते। दृदयते हि साम्प्रतमपि महाप्रभावमन्त्रवादिन आझाप्रदानानिर्विषीकरणादिकम् । स चेत्थम्भूतः प्रभावो नेतरपुरुषाणां समस्ति । तेन न सर्वेषां मन्त्रकर्तत्वम् । न च वाच्यं शब्दशक्ति एव निर्विषीकरणादिफलनिष्पत्तिर्न पुनः पुरुषशक्तरिति । मुद्रामण्डलादीनां नैष्फल्येनाकरणप्रसङ्गात् । पुरुषाणां विध्यभिसन्धिविशेषानपेक्षित्वप्रसाच्च । पुरुषशक्तितः फलनिष्पत्तौ तु नाय दोषः। तेन हि यथा समयः कृतस्तत्र तथा समयानुपालनात्फलं निष्पद्यते। यां वा देवप्तामधिश्रित्य मन्त्रः प्रणीतः सैव तत्समभिव्यापारसामर्थ्यात्समयमनुपालयन्तमनुगृह्णाति । राजादिवत् | xxx किंच समयाभिशेनोच्चारितमेकैकमप्यक्षरं विषापहारादि कार्य कुर्वदुपलभ्यते नेतरैः॥"