Samayik And Chaityavandan Vidhi

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 14

(1) (B) MÄNGAL PATH
As stated earlier, the term 'Mangal' is made up of 'Man' meaning sin and 'Gal' meaning drop off. So, Mangal means what helps in dropping off the sin and as such, it is blissful. Of the five supreme entities mentioned in Navakärmantra, Achärya, Upadhyaya and Sädhu belong to the same category of the renounced group. There are a few Sutras that adopt this approach. The most well known among them are three sets of short Sutras that are common to all Jain traditions They are collectively known as Mangal Path meaning the blissful path. These Mängliks are usually not given at this place. In Pratikraman texts, for instance, they are given as part of Sutra numbered 49. Since, however, they form part of Mängliks, it is worth giving them below.
The purpose of religion is to confer bliss. Mänglik Sutras are therefore recited during most of the religious rituals. The Sutras, that we are going to consider, are of four lines each addressed to four entities. The importance of these Sutras lies in the fact that they are meant to convey something more than offering obeisance. Before dealing with that aspect, however, it would be helpful to say a few words about the four entities to whom these Sutras are addressed.
Of the five entities specified in Navkärmantra, Achäryas, Upadhyayas and Sädhus belong to the cadre of monks or nuns. They can therefore be grouped together as Sädhus. Those five entities can, thereby, be covered within the categories of Arihant, Siddha and Sähoo. These Sutras adopt that pattern and specify those categories in the first three lines of each Sutra. There is, however, one vital aspect that has not been specified in Navkärmantra. That is the religion which lays down the path of the true and lasting happiness.
The concept of religion occupies a vital position in Aryan culture. Therefore the Sutras that we are considering adopt it as an additional entity. That results in four blissful entities. Religion is known as Dharma in Sanskrit and Dhamma in Ardhamägadhi which was the language used by Lord Mahavir. As such, these Sutras are addressed to Arihant, Siddha, Sähoo and Dhamma. But it particularly specifies that Dhamma means the one which is propounded by Kewali or the omniscient.
The question may arise why is it necessary to specify the religion that way? Does it not lend it a sectarian character? Why not simply state 'Dhamma' as it is done in the Buddhist tradition?
But the concept of religion is not the same everywhere. Most of the people think in terms of 'my and your religion'. The religion, however, stands for truth. There is no scope for mine and thine in that area. When one therefore talks of my religion, he really refers to the practices prevailing in his tradition. But every tradition cannot be necessarily true. There are fanatics, who consider even fanaticism as the part of their religion. Such