Naishkarmya Siddhi - Book Summary

Here is a comprehensive summary of the Jain text "Naishkarmya Siddhi" by Prevallabh Tripathi and Krushnapant Shastri, based on the provided text:

Book Title: Naishkarmya Siddhi Author(s): Prevallabh Tripathi, Krushnapant Shastri Publisher: Achyut Granthmala Karyalaya Catalog Link: https://jainqq.org/explore/010427/1

This English summary is based on the provided introductory and explanatory sections of the book, which primarily focus on the philosophical underpinnings of the "Naishkarmya Siddhi" text, likely a commentary or analysis of a work by Sureśvarācārya.

Core Problem Identified: The Nature of Suffering and the Quest for Happiness

The book begins by stating that the primary goal of all living beings in this world is the cessation of all sorrows and the attainment of supreme happiness. This inherent desire drives all actions, from seeking wealth and family to the pursuit of momentary pleasures. However, the text argues that worldly pursuits, driven by ignorance (avidyā), only lead to a cyclical existence of suffering.

The Cycle of Suffering (Samsara)

Ignorance and Attachment: Ignorance leads to attachment (rāga) to pleasant experiences and aversion (dveṣa) to unpleasant ones. These attachments and aversions create impressions (saṃskāras) that bind the soul.
Karma and Rebirth: Driven by these impressions, beings perform actions (karma) which, according to their merit or demerit, lead to birth in various forms of existence, perpetuating a cycle of birth, old age, and death.
The Illusion of Worldly Pleasure: Even seemingly pleasant objects in the world are ultimately sources of sorrow because attachment and aversion persist during their enjoyment. This is supported by the Yoga Sutra (2.15) quoted, which states that for the wise, all is sorrow due to the results of karma, the anxieties of change, the impressions left behind, and the conflicts of the Gunas.
Types of Suffering: Suffering is categorized into three types:
- Adhyātmika (Internal): Physical (e.g., fever) and mental (e.g., anger, greed).
- Ādhibhautika (External): Caused by other beings (e.g., snakes, thieves).
- Ādhidaivika (Supernatural/Environmental): Caused by natural forces (e.g., excessive rain, lightning).

The Inadequacy of Worldly and Vedic Means

The text systematically refutes various paths that attempt to alleviate suffering:

Worldly Remedies: Medical treatments, sensual pleasures, ethical knowledge, and residing in peaceful places are deemed insufficient. They offer temporary relief at best, and often exacerbate suffering (e.g., sensual pleasures increasing desire).
Vedic Rituals (Karma Kanda): Even Vedic rituals like Agnihotra, Darshapournamasa, and Jyotishtoma, which are believed to lead to heavenly realms, are considered temporary. The scriptures themselves state that such heavenly pleasures are also impermanent and eventually exhausted ("kṣīṇe puṇye martyalokaṁ viśanti" - upon the exhaustion of merit, beings descend to the mortal world). Therefore, they cannot provide a permanent solution to suffering.
The Pursuit of Dharma, Artha, and Kama: While these are considered important, the ultimate goal (Purushartha) is Moksha (liberation). Wealth (Artha) and desire (Kama) are seen as means, and even righteous action (Dharma) ultimately serves the purpose of liberation.

The Supremacy of Self-Knowledge (Ātma-jnāna)

The text emphatically asserts that the only means to achieve the ultimate cessation of suffering and attain supreme bliss is through self-knowledge, or the realization of the true nature of the Self (Ātman).

The Path of Knowledge: This realization is achieved through the study of scriptures (Śravaṇa), contemplation (Manana), and meditation (Nididhyasana), as prescribed in the Upanishads ("Ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo").
The Goal of Self-Realization: The ultimate realization is the non-dualistic (Advaita) nature of the Self, the oneness of the individual soul (Jiva) and the Supreme Being (Brahman). This realization eradicates ignorance (avidyā), the root cause of all suffering.
The Role of Vedanta: Vedanta philosophy is highlighted as the primary means to achieve this self-realization, clearing all doubts and revealing the true nature of the Self.

The Identity of Mandana Mishra and Sureśvarācārya

A significant portion of the introductory text addresses a historical debate about whether Mandana Mishra and Sureśvarācārya were the same person. The text strongly argues in favor of their identity, citing scriptural interpretations, traditional lineage, and the coherence of their philosophical ideas, particularly in relation to Advaita Vedanta and their critique of Mimamsa. It refutes Western and some Indian scholars' views that they were distinct individuals.

The "Naishkarmya Siddhi" Text

The Author: The book "Naishkarmya Siddhi" itself is attributed to Sureśvarācārya, a prominent disciple of Adi Shankaracharya.
The Meaning of "Naishkarmya": The title is explained as the attainment of certainty or perfection in the state of "Naiṣkarmya," which signifies the absence of action or the state of being free from the fruits of action, achieved through the knowledge of Brahman-Ātman.
The Content: The "Naishkarmya Siddhi" is presented as a profound treatise that systematically refutes all opposing viewpoints (pūrvapakṣa) and establishes the Advaita siddhānta (non-dualistic principle) through logical reasoning and scriptural evidence. It specifically addresses the debate on whether liberation is achieved through knowledge, action, or a combination of both, refuting the efficacy of mere action.
The Goal of the Text: The primary aim is to resolve all contradictions related to the Self, dispel ignorance, and lead the seeker to the realization of the non-dualistic Brahman. This realization is the ultimate purpose of human life and the only path to lasting peace and happiness.

Commentary and Translation

The text mentions that the book contains a Sanskrit commentary by Pandit Shri Jñānottama Mishra, and the current translation is based on this commentary. Other commentaries like "Vidyasurabhi" by Shri Jñānāmṛta and "Bhātatattvaprakāśikā" by Shri Citsukhācārya are also mentioned.

The Process of Self-Realization

The text outlines a progression:

Purification of the Mind: Through performing prescribed duties without attachment to results (nitya-naimittika karma), the mind becomes pure.
Dispassion (Vairāgya): Purity of mind leads to dispassion towards all worldly and even heavenly pleasures.
Renunciation: Dispassion leads to the renunciation of all actions and desires.
Realization: With a purified mind and renunciation, the seeker can properly understand the teachings of Vedanta and realize the Self.

In essence, "Naishkarmya Siddhi," as presented in this summary, is a deep dive into the core principles of Advaita Vedanta, aiming to establish the sole efficacy of self-knowledge in overcoming suffering and achieving liberation, while systematically dismantling alternative paths and addressing philosophical queries.