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FACETS OF JAINA RELIGIOUSNESS
Malayagiri have not commented on it. So the editors are of the opinion that it does not constitute a part of the text.''43 They have noted that this mantra or mangala is recorded in the beginning of the Avaśyakasūtra and also in the beginning of the Bhagavatisūtra. They inform us that according to Ac. Jinabhadra the pañca-namaskāramantra is a sūtra and a mangala and it should be regarded as a part of the Sutras. At one place, they observe that “this Pañcanamaskāra-Mantra might have been composed by some one author or, it might have evolved in its present form through the passage of time."'44 Finally they state that "it becomes quite clear that originally this Mantra was not in the Agama, that is, the Anga Agama; and that it was composed after the composition of Anga works. Opinions differ on the question of its authorship. Having taken into consideration the importance attached to Namaskāra-Mantra Ac. Jinabhadra regarded it as a part of each and every śruta work. And following Niryukti he proved it to be the work of Tīrthankara and Gañadharas. On the other hand, Virasena regards Ac. Puspadanta as the author of Pañcanamaskāra-Mantra. But Āc. Abhayadeva regards this Mantra occurring in the beginning of Bhagavatisútra as constituting the beginning of Bhagavatīsūtra proper and hence he comments on it.”45
Dr. Hiralal Jain is of the opinion that the pañca-namaskāra-mantra is an integral part of the Satk haņdāgama and its author was certainly Acārya Puspadanta. He states that the Prajñāpanāsūtra is not earlier than the date of the council of Valabhi and that the Şațkhaņdāgama is prior to the Prajñāpanāsūtra.46 The editors of this latter text, however, think that the Satkhandägama is later than the Prajñāpanāsūtra which they place in the first century B.C.47
The formula of five-fold obeisance is indeed the characteristic Jaina prayer, a sacred hymn (stuti, stava, stotra), a litanical formula of frequent silent repetition (japa), an auspicious theme of meditation (mantra), a symbol of spiritual blessing (mangala), having sanctity and authority of a revealed word. It is recited in the beginning of all Jaina rituals and ceremonies with a view to paying homage to the members of the holy pentad. Its recitation by an able, learned and pious Jaina monk (muni or sādhu) is eagerly entreated and sought by all devout householders of the Jaina community whenever they visit monks. The pañca-namaskāra-mantra forms part of the mangala (or mangali), the religious blessings which the monks give to their devo ut lay followers. Its recitation is a form of pūjā or adoration of the five holy personages; a mode of bhakti or an act of sharing in the divine glories of the holy beings; and an act of
43. 44. 45. 46. 47.
Pannayanāsuttam, Part II, Introduction (translated by Nagin J. Shah), pp. 235-239. Ibid., p. 239. Ibid., p. 250. Satkhan lagamaḥ, edited by Hiralal Jain, vol. 1, Part I. Sampadakiya, pp. 5, 12. Pannavaņāsuttam, Part II, Introduction, p. 235.
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