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Is the Jain Mantra for an Enlightened Soul Arhaṃ or Arhraṃ?
Ellen GOUGH 동국대학교 불교학술원 2020 International Journal of Buddhist Thought & Cultur Vol.30 No.2
Jain texts from the ninth to thirteenth centuries provide a wealth of information about the acceptance of mantras as a key component of the soteriologies of competing religious traditions, Buddhist, Hindu, and Jain. In the medieval period, various communities accepted a shared tantric ritual syntax that drew upon ideas about the body as constituting the elements earth, water, air, and fire and a number of channels (nāḍī) linked by focal points (cakra) along which meditators should imagine their breath, mantras, or energy moving in order to realize the ontological truths of their tradition. Each adoption of this view of the body and ritual differed slightly from text to text and tradition to tradition in order to privilege a particular vision of the nature of the universe. The profound influence of these medieval negotiations means they are seen—but not fully understood—in modern ritual practices. To uncover some of these links between the tantric ritual syntax of the medieval and modern periods, this article begins with an examination of the modern iconography of Jain mantric representations of the omniscient, enlightened soul: the arhat. It then examines medieval Digambara and Śvetāmbara Jain texts on meditation to answer the question in the title of the article: Is the Jain Mantra for an Enlightened Soul Arhaṃ or Arhraṃ? While the answer to the question is “both mantras are used,” examining why demonstrates how Jains distinguished their mantric practices from other traditions. Because of the medieval Jain adoption of the ritual purification of the elements of one’s body using the syllable ra to represent fire, the ras of the mantra today have the effect of surrounding arhat in flames, thus representing the karma it has destroyed in order to achieve omniscience.
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