Namokar Mahamantra Ek Anushilan - Book Summary

Here's a comprehensive summary of the Jain text "Namokar Mahamantra Ek Anushilan" by Hukamchand Bharilla, based on the provided pages:

The book is a detailed exploration of the Namokar Mahamantra, the most revered and universally accepted hymn within the Jain community. The author, Dr. Hukmichand Bharill, aims to provide a deep contemplation and understanding of this foundational mantra.

Core Tenets of the Namokar Mahamantra:

Universality and Eternity: The Namokar Mahamantra is considered "Mahamantra" because it venerates the Panch Parmeshti (five supreme beings) who have existed eternally and will continue to do so. The sentiment behind the mantra is also considered without beginning or end, making it eternal and universally applicable.
Focus on Virtues, Not Individuals: A key aspect highlighted is that the mantra pays obeisance not to specific individuals but to the status and virtues of the Panch Parmeshti. This emphasis on virtues, rather than personal identities, prevents sectarianism and fosters universal acceptance, contributing to the religion's growth. The author quotes a verse emphasizing bowing to whoever embodies omniscience and passionlessness, be it Mahaveer, Buddha, or others.
No Demands or Begging: The mantra is unique in that it makes no demands or requests from the Panch Parmeshti. This contrasts with many other hymns where some form of request or petition is present. In Indian culture, begging is considered undignified, and the Namokar Mahamantra's absence of any such attitude elevates its significance.
"Sab Pava-Papanasano" (Destroyer of All Sins): The book clarifies that "destruction of all sins" doesn't mean past sins are automatically erased without consequences. Instead, it refers to the prevention of sinful sentiments arising at the moment of chanting the mantra. When one's mind is concentrated on the Panch Parmeshti, sinful thoughts cannot enter, thus keeping the consciousness pure in that moment. It's likened to a night watchman preventing theft at night, even if theft occurs during the day. To prevent sins at all times, one must remember the Panch Parmeshti constantly.
The True Nature of Panch Parmeshti: The Panch Parmeshti (Arhant, Siddha, Acharya, Upadhyaya, and Sadhu) are understood as different stages of the soul's spiritual development. The ultimate goal is to achieve the state of Siddhahood. While Acharyas and Upadhyayas are respected, they are not deemed essential for liberation, as their roles often involve administration and study, which can carry burdens. The mantra's obeisance is to the stages of spiritual perfection (Arhant, Siddha) and the practice of the path (monks embodying right faith, knowledge, and conduct).

Devotion and Meditation:

Jain Philosophy and God: Jainism differs from many other religions by asserting that there is no creator or administrator God. The universe operates based on natural laws and karma.
Selfless Devotion: Devotion in Jainism is selfless, devoid of desires. Bhagwan (Jinas) are worshipped not for dispensing favors but as exemplars who show the path to liberation. The goal of devotion is to emulate their virtues and become like them. The Tattvartha Sutra verse highlights this, venerating Bhagwan for his qualities and seeking to attain them.
Passionlessness as Key: The book emphasizes that passionlessness is the primary characteristic of a Jina. Omniscience and the ability to preach the welfare of the soul follow from this passionlessness. Bhagwan is a "knower-spectator" who does nothing and has no proposition for action.
The Nature of True Devotion: True devotion is described as attachment to the virtues of Bhagwan, performed without selfish motives. It's compared to a budding cricketer aspiring to become like world-famous batsmen, not necessarily his direct coach. This selfless devotion is natural and scientific.
Becoming Bhagwan: Jain philosophy uniquely teaches that followers can also become Bhagwan. Bhagwan shows the path to liberation and guides individuals to realize their own inherent Godhood (soul Bhagwan). This involves knowing, recognizing, and immersing oneself in the soul.
Meditation on the Soul: The statues in temples are in a meditative posture because meditation on one's own soul is the path to perfect knowledge and infinite bliss. This meditation is not on external objects or even God, but on one's own soul.

Birth-Death and Happiness-Misery:

Self-Responsibility: All experiences of birth, death, happiness, and misery are determined by one's own karma and internal states, not by external beings. Blaming others for these experiences leads to attachment and aversion.
Karma as the Cause: Life span and experiences are governed by the rise of karmas. No one can steal or give life span, nor can they cause happiness or misery independent of one's own karmas.
The Folly of External Attachments: The book critiques the reliance on external security (weapons) or remedies (medicines) for happiness and safety. It uses the example of Jains, who typically don't own weapons, living peaceful lives compared to others who do. The true source of security and happiness lies within, through understanding and controlling one's karmas.
Right Faith and its Impact: Wrong faith and beliefs lead to suffering. Conversely, correct faith, like believing that one's own actions determine outcomes, leads to peace and well-being. The example of students, clerks, businessmen, and politicians highlights how wrong beliefs lead to detrimental actions.

I Am Myself God:

Inherent Divinity: Jain philosophy's greatest specialty is the declaration that all souls are inherently God (Bhagwan). While this inherent nature exists, individuals can manifest this Godhood in their current lives through self-realization.
The Rickshaw Puller Analogy: This section uses the analogy of a rickshaw puller who is unknowingly a crorepati. His poverty stems from ignorance of his true wealth. Similarly, souls are inherently God but experience misery due to ignorance of their true nature.
Karya Parmatma vs. Karan Parmatma: The book distinguishes between Karya Parmatma (functional Gods, like Arhants and Siddhas whose statues are worshipped) and Karan Parmatma (rational Gods, one's own soul Bhagwan). The focus should be on realizing the latter.
The Importance of Faith: Knowledge alone is insufficient. Faith (right belief) is crucial to internalize the truth of one's own Godhood. The analogy of the rickshaw puller knowing he's a crorepati but not believing it until confirmed highlights this.
Self-Realization as the Path: The ultimate goal is self-realization, which leads to right faith, knowledge, and conduct, the path to liberation and infinite bliss. This involves recognizing one's soul as the source of knowledge, bliss, and power.

Closeness with Self:

The Nature of Dharma: Dharma is defined as oneness with the soul and detachment from external objects (para). The greatest virtue is closeness with oneself.
Body vs. Soul: The book contrasts the deep attachment to the transient, impure body with the neglect of the pure, eternal soul. This is likened to the behavior of a mother who, due to lack of knowledge of her son's presence, treats him as a stranger.
Oneness as the Key: Establishing oneness with the soul is the path to true happiness and liberation. Until this oneness is achieved, external attachments and resulting misery will persist.
The Analogy of the Lost Child: The story of the lost child searching for his mother illustrates the intense yearning and focused effort required for self-realization. The child's single-minded pursuit of his mother, ignoring all distractions, is presented as a model for the soul's quest.
The Role of Guidance: Gurus (learned souls) provide guidance and protection in this search, much like the policeman guiding the child. However, the ultimate search must be an individual endeavor.

Search of Self:

The True Quest: The core of the search is to recognize and establish oneness with one's own soul (Bhagwan). External objects, even if known, are not for embrace or deep attachment.
Urgency of the Quest: The analogy of the child needing to find his mother before sunset highlights the urgency of realizing the soul within one's lifetime, as human life is precious and finite.
Focus and Detachment: The seeker of the soul must maintain focus, like the child who doesn't get distracted by other women. Detachment from external objects and exclusive focus on the soul are essential for success.
The Role of Gurus: While gurus are vital for guidance and protection, the ultimate realization comes from within. The analogy of the child being guided by the policeman but ultimately finding his mother himself underscores this.
The Nature of True Recognition: True recognition of the soul is not merely intellectual but experiential, leading to oneness and bliss. It's not about articulating recognition but about an inherent realization.

Appeal for Unity:

Overcoming Sectarianism: The author strongly advocates for the unity of the Jain community, criticizing how sectarian divisions (gourds) dilute the purifying power of Jain teachings (Ganges water). Breaking these divisions (gourds) will allow Jainism's message to reach the masses.
The Need for a Broader Outlook: Walls of sects, castes, languages, and states create divisions. The call is to transcend these narrow perspectives and embrace Jainism as a whole.
Learning from Others: The author uses the analogy of a couple resolving their marital issues for the sake of their father's peace, suggesting that Jains should also strive for unity and mutual understanding, even if it starts with acting affectionately.
Dialogue and Compromise: Unity requires dialogue, compromise, and a willingness to understand each other's difficulties. Mutual respect and a softening of the atmosphere are crucial for productive discussions.
Focus on Propagation and Community Welfare: The author urges for the diversion of energy from internal conflicts to the propagation of the religion and the welfare of the community.

Discussion on Ayodhya Problem:

Spiritual Perspective on Ayodhya: The author, as a spiritual thinker, emphasizes that Ram is deeply ingrained in the Indian psyche. A grand temple for Ram in Ayodhya is appropriate. However, the insistence on a precise spot, causing national tension, is problematic.
Inclusivity and Tolerance: Ram's kingdom was inclusive, even accommodating his opponent's brother. The temple should reflect this inclusive spirit, representing the feelings of all Indians, including people of all religions.
The Importance of Peace and Unity: The temple's construction should be a symbol of unity and victory for all Indians, not a cause for conflict or division. Bloodshed and rioting would negate the true spirit of Ram.
Role of Religious Leaders: The solution lies not with judiciary or politicians but with religious leaders of all faiths who can find a compromise acceptable to everyone.
Beyond the Structure: The real issue is not just the temple or mosque but the underlying fear and feelings of cultural dominance. A solution requires pure hearts and a willingness to negotiate with liberal attitudes.

In essence, "Namokar Mahamantra Ek Anushilan" is a profound treatise that delves into the philosophical depth of the Namokar Mahamantra, Jain ethics, devotion, and the ultimate spiritual goal of self-realization and Godhood, all while advocating for community unity and peace.