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જેનયુગ
ભાદ્રપદથી-કાર્તક ૧૯૮૫-૬
is natural therefore that ancient holy scriptures of the Jainas do not con- tain refutation of Tantric creed. This does not mean that whatever refe. rences to Mantra & Vidya there are in the said scriptures encourage any of the condemned doctrines of Tantrism. On the contrary the Atharvan sacrifices involving killing of living beings are described as being practic sed by followers of one of the here. tic creeds in Sutrakritanga 1-8 p. 168-9. This creed may be taken as the precursor of the later Tantrics. In that case that is a refutation of the predecessors of Tantrics and shows the true origin of the Tantrics. Of course, they do recongnise Man- tras and Vidyas but that is for a distinct purpose and seem to be in- corporation of Adhidaivikavada and Upasanamarga of Vedic and Aupanishadic period. " सत्थमेगे तु सिक्खता, अतिवायाय पाणिणं । एगे मंते अहिजति, पाणभूय विहेडिणो ॥४॥
T. 986 bait 9-1 शीलांकाचार्य टीका:-किञ्च एके केचन पापोदयात् मन्त्रानभिचारकानाथर्वणानश्वमेध पुरुषमेध
f after etc. g. 983 (5)
Also see भगवती श० १४ उ० ८ मंतजंभग meaning, deiliesc onnected with #775 and at the same place falta meaning deity connected with faal 11
There is difference of opinion in respect of the source and origin of iantrism as a creed. Until recently it was usually believed to be a deve
lopment of the Atharvan practices co-mingling with the Adhidaivikavada of the Upanishads and Puranic Traditions about the marvellous achievments of gods and goddesses. Be. noyatosha Bhattacharya, the learned Editor of "Sadhanamala" thinks Tantrism originated with the Buddhist and was copied by others. This writer thinks that though the Buddhist Vajrayana's contribution was very great to the spread of Tantrism it did not originate Tantrism. Tantrism is but a development of popular belief in the miracle-working powers of Mantras co-mingling with the Adhidaivikavada of Vedic times and Atharvan practices referred to in commentary on Sutrakritanga 1-8 D. 169.
Amongst the Jainas, it appears these Mantras and Vidyas were recognised mainly for the peace and tranquility of body mind and soul from the respective afflictions howsoever caused with the aid of particular deities presiding over the particular Mantras or Vidyas, otherwise Mantrashastra is classed amongst 29 kinds of पापभ्रत and practice thereof is prohibited for instance in Samava. yanga 29. see वेयावच्चगराणं संतिगराणं सम्मदिठी समाहिगराणं ॥ which is one of sutras' comprised in the 6 Avashyakas and indicates the mode in which aid of deities was sought for by the Jains.
a
