The book Jaina Mantrasastra present
a detailed comparative and critical
analysis of Mantrasastra in general
and jaina mantras in particular. It
analyses the whole mantravada and
tantric tradition of all sects and
sampradayas i.e. the Hindu, the+
Buddhist and the Jaina sects. The
Parsis mantra tradition have also
been analyzes in the first volume.
The second volume starts from the
Sanskrit text of Sri Bhairava
Padmavatl Kalpa of Kavisekhara Sri
Mallisena Suri with the Sanskrit
commentary vivarana of Sri
Bandhusena. The work supported
with 31 appendices which covers
the Sanskrit texts of
pujana, Raktapadmavattkalpa, sri
Sarasvattmantrakalpa, sri Ambikastakam,Sncakresvanstotram, Sricatuh
sastiyoginistotram, the anubhava-
siddhamantradvatrimsika etc. The
volume 2nd completed with the
laghusantistavah of Sri Manadeva
Suri In addition the volume
furnishes with twelve colour
paintings of the J aina Goddesses
The purpose and scope of an introduction. in these days have become
much wider. Many a time it is not merely an introduction to
the work which is being published but is also an introduction to the
subject treated therein. That is not all. A history of the subject treated is expected to be given , and in giving the history the writer of
an introduction is also expected to solve knotty historical as well as
antiquarian problems relating to the subject. Thus an introduction is
many a time more in the nature of an independent treatise than confined strictly to its original purpose of introducing the' reader to the work.
It is natural, when a subject treated is abstruse or is such
that about whose utility diverse conflicting opinions are held or about
which doubt is raised whether it can have a place at all amongst
the scientific subjects, that more is expected of the writer of an in-
troduction. However, unless the writer can assume that the class of
readers for whom the introduction is meant is sufficiently educated and
cultured in the lores of the day his task becomes difficult. He may be
unnecessarily occupied with the elementarily phases of the subject and
may not be able to do' full justice to' the comparatively advanced and
important phases. thereof.
The writer has also to bear in mind that the class generally
interested in the present subject in this country is comprised largely
of members who, though very educated and cultured according to the ancient modes of instruction prevailing in India, are yet comparatively ignorant of the English language and many a time do not have even tolerable acquaintance with the modern thoughts and culture.
While writing therefore, this part of the introduction dealing
with. the general' aspect of the subject, the writer has kept in view before him the well educated reader who is well conversant with the
Eastern as well as the Western thoughts; but while writing the remaining parts he has kept in view the other class also.
The work here published is a Jain Tantra entitled "Sri Bhairava
Padmavatikalpa." The subject treated therein is Mantrika worship of
goddess Sri Padmavati, who is a deity attendant on Sri Parsvanatha
the 23rd of the 24 Tirthankaras worshipped by the Jains.
This brings us to the subject of 'Mantra' or magic which is
common to all early religions. 'We shall quote here what Sir John
Woodroffe says on the .subject of magic and magical symbolism in
his work' "Shakti and Shakta."
That Psychology nowadays considers that 'Thought' itself
is 'Force'-a form of energy and that as stated above various physical
results follow through concentrated attention and specially when it
assumes emotive form, we shall substantiate by extracts from various
works. In his work entitled "Thoughts are things", William Walker
Atkinson, while generally showing that Thought is a form of energy
quotes Prof. Ochorowicz:
What Prof. Ochorowicz calls dynamic correlate of thought has
not been yet scientifically named and is known by various names
such as (thought force', (dynamic thought', and (mind power'. These
terms, however, cover 'the static as well as dynamic phases of the
thought-currents. The better terms would be 'thought-vibrations', (thought-waves', 'mental currents', etc. "The matter of names,
however, is not important, the vital fact being that every person is
constantly sending forth mental currents of different degrees of power,
character and quality, which often travel to great distances, and which
coming in contact with the minds of persons in whom is manifested
a- degree of harmony with the character of the thought, there tends
to induce or reproduce the original thought, emotion, feeling, desire
or ether mental state." Thoughts are Things pp.-29-30.
Prof. Oehorowicz says "It (thought) is propagated more widely
if it assumes the character which subjectively we call emotive." There
are, however, "certain fixed persistent abstract ideas which form mental images as clearly defined as the strongest. feeling, desire, or emotion-for instance, the result of the concentrated thought-of an inventor, scientist, or artist, which produces a mental image of a remarkable
degree of depth and clearness, from which emanate thought waves
of unusual power and vitality." Thoughts are Things-p. 33.
We may refer the reader who may be anxious to pursue the
subject further to another work by the same writer entitled "Thought
Force in Business and Everyday Life", which will convince him how
the dynamic force .acting in all matters relating to the Practical Men-
tal Science is really 'Thought' and how it developes into personal
magnetism or psychic influence giving distinct personality to each.
Again the whole subject has been treated by what is termed the new
Psychology and has been set forth succinctly by the same writer in
his work "The New Psychology." This work is principally relied on
and utilised while treating the subject in . the following pages, and
the writer acknowledges his indebtedness to the learned author thereof.
NEW THOUGHT-NEW PSYCHOLOGY
A new set of psychologists began working along the lines of
a utilitarian psychology-a psychology that could be used in every
day life, a psychology that was workable. They unconsciously worked
along the lines of what is now called the pragmatic school of thought
-"the school that holds that the truth and value of a science, philosophy, or idea, consists of its value when applied and set to work."
An important feature of the new psychology has been the raising of
certain little-understood phases of mental activity from the region of
the occult and mystical, and the placing of them among the recognized and at least partially understood phenomena of psychology."
But what was formerly regarded as a part of "abnormal psychology"
especially that wonderful field of mental activity outside the range
of consciousness, generally known as the "sub-conscious", "subjective",
or "subliminal" fields, is now freely accorded a place in the normal
psychology. Not only that, but "these fields are now regarded as containing within them at least nine-tenths of our mental activities."
"The New Psychology has succeeded in showing that, so far as its
investigations have extended, there is no super-natural-that every
Thing is natural – that what has been considered super-natural is merely natural phenomena the nature of which has not been understood – that natural law and order is ever in evidence in these may be turned to account in the everyday lives of the people both in the regions of developing desirable qualities and in the restraining and inhibiting of the undesirable once.
Contents and Sample Pages
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