Namokar Mahamantra Ek Anushilan

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

This book, published by Todarmal Granthamala Jaipur, is a collection of insightful essays by Dr. Hukamchand Bharilla, edited by Brahmachari Yashpal Jain. The third edition, released in 2009, was specifically prepared for spiritual enthusiasts living abroad at the request of the Jain Academy of North America (JAANA) for distribution at their biennial conference. The book encompasses eight essays covering various aspects of Jain philosophy and practice.

The primary essay, "Namokar Mahamantra: Ek Anushilan" (A Study of the Namokar Mahamantra), delves deeply into the significance and meaning of this most revered mantra in Jainism.

Here's a breakdown of the key themes and arguments presented in the book, particularly focusing on the initial essays:

1. The Namokar Mahamantra: A Comprehensive Study

• Universality and Importance: The Namokar Mahamantra is described as the most respected and universally accepted mantra in Jainism. All Jain sects adhere to it, and it is recited daily by Jains. Along with the Bhaktamar Stotra and Tattvarthasutra, it holds a paramount position in Jain tradition.
• Anadi-Nidhan (Beginningless and Endless): The mantra is considered "Anadi-Nidhan" because the five supreme beings (Panch Parmeshthi) to whom it refers have existed eternally and will continue to exist eternally, and the act of saluting them also has no beginning or end.
• Popularity and Significance: Despite its simple meaning (salutations to Arihants, Siddhas, Acharyas, Upadhyayas, and all Sadhus), the mantra's immense popularity is attributed to its profound underlying principles.
• Emphasis on Qualities, Not Individuals: The mantra's enduring appeal lies in its salutation to the qualities and spiritual attainments of the Panch Parmeshthi rather than to specific individuals. It honors those who have achieved or will achieve these elevated states through the worship of their own divine soul. This focus on qualities, rather than personality cults, makes the Dharma eternal, universal, and public.
• The Nature of the Panch Parmeshthi: The Panch Parmeshthi are defined as those who have attained perfection through self-realization (Arijants and Siddhas), and their senior disciples (Acharyas and Upadhyayas). They are all self-practitioners who have realized their true soul.
• Absence of Petitioning (Nishkam Bhakti): A key characteristic highlighted is that the Namokar Mahamantra is devoid of any requests or petitions. It expresses pure, selfless devotion to the Panch Parmeshthi without asking for anything in return. This is contrasted with other mantras that often involve seeking something, even if it's universal peace.
• Critique of Petitioning: The text emphasizes that in Indian culture, begging or asking is considered a lowly act, even associating it with a loss of self-respect. Therefore, a mantra that requests nothing naturally gains great significance.
• The Meaning of "Namah Loke Sarva Sadhunam": The phrase "salutations to all Sadhus in the world" is clarified. While some might interpret this broadly to include non-Jain ascetics, the author argues that in the context of Jainism, it specifically refers to those Sadhus who are aligned with the principles of the Panch Parmeshthi, possess the 28 cardinal virtues, and reside in the spiritual realms (Gunsthanas) leading to liberation. It refers to Vitaragi Bhavalingi Jain Sant (ascetics of the Jain path who have renounced worldly passions).
• The "Papai Papanashano" Misinterpretation: The common understanding that chanting the Namokar Mantra simply erases past sins is challenged. The author argues that if this were true, all chanting individuals would be free of suffering. Instead, the mantra's power to destroy sins refers to preventing the arising of sinful impulses during the time of chanting. It protects against current sinful states, not automatically erasing past karmas.
• True Meaning of "Pap Nashana": The true destruction of sin lies in the absence of sinful thoughts and emotions while reciting the mantra. This prevents the formation of new karmic bonds. The text uses an analogy of a night watchman to illustrate that protection is for a specific time, and to ensure complete security, one needs continuous vigilance.
• The Role of Faith and Experience: The author stresses that while faith is important, the true benefit of the mantra comes from its practice with understanding and devotion, leading to a state of purity during recitation.
• Comparison with Kundakunda's Verses: The text draws a parallel between the Namokar Mahamantra and verses from Acharya Kundakunda's works, particularly emphasizing the focus on the soul (Atma) as the ultimate refuge, which is even more profound than merely bowing to the Panch Parmeshthi. The ultimate goal is self-realization.
• The Significance of "Sharan" (Refuge): While the Namokar Mantra encourages seeking refuge in the Panch Parmeshthi, Acharya Kundakunda's verses emphasize seeking refuge in one's own soul, which is considered the ultimate and most profound refuge.
• The "Mangal, Uttam, Sharan" Passages: The text notes that in these traditional post-mantra recitations, Acharyas and Upadhyayas are omitted when describing auspiciousness and refuge. This is explained as their roles (administrative and teaching) are not essential for attaining liberation, unlike the path of Arihants, Siddhas, and Sadhus.
• The Soul as the True Refuge: The core message is that all Panch Parmeshthi and the path of Right Faith, Knowledge, and Conduct (Ratnatraya) are ultimately manifestations of the soul. Therefore, seeking refuge in one's own soul is the highest and most direct path to liberation and ultimate happiness.

2. Devotion and Meditation (Bhakti aur Dhyan)

• Jain Philosophy vs. Theistic Philosophies: This essay begins by highlighting a key difference between Jainism and many other religions. While theistic religions believe in a creator God who controls the universe, Jainism asserts that there is no single creator or controller. The universe operates according to its own inherent laws.
• The Purpose of Devotion in Jainism: Given the absence of a creator God, the essay addresses the apparent contradiction of Jains engaging in worship and having a rich devotional literature. Jain devotion is described as Nishkam Bhakti (selfless devotion) without any worldly desires.
• Jain Gods as Ideals: Jain Tirthankaras and Siddhas are not seen as beings who grant boons or intervene in worldly affairs. They are considered Vitaragi (free from passions), omniscient, and benevolent guides who show the path to liberation. Devotion is an aspiration to become like them, to emulate their virtues.
• The Example of Lord Parshvanath: The essay uses the example of Lord Parshvanath's encounter with Kamath and Dharanendra to illustrate this point. Lord Parshvanath remained equanimous towards both the one who caused him suffering (Kamath) and the one who tried to protect him (Dharanendra). True devotion is towards those who embody equanimity and detachment.
• Rejection of Interventionist Gods: Jainism emphasizes that even if a divine being were to intervene or show favoritism, it would not be worthy of worship. The focus is on inherent qualities, not external actions or blessings.
• The Analogy of the Cricket Player: The essay uses the analogy of a cricket player aspiring to be a world-class batsman. While they train with a coach, their ideal is a famous player. They admire these idols not for personal gain but for inspiration to achieve excellence. Similarly, Jain devotion is inspired by the ideal state of the Tirthankaras and Siddhas.
• The True Nature of Devotion: Devotion is defined as "love for virtues" (Gunessu Anuragah). It is an innate and natural process, not transactional.
• Jain Gods as Path-Showers: Jain Gods don't grant worldly pleasures or salvation; they show the path to becoming God oneself. They empower individuals to achieve their own divine potential.
• The Goal is Self-Realization: The core message is that Jainism teaches that one is already God within; the practice of devotion and meditation is about realizing and manifesting that inherent divinity.

3. Life, Death, Happiness, and Suffering (Jeevan-Maran aur Sukh-Dukh)

• Self-Responsibility: This essay, drawing from Acharya Kundakunda's teachings, emphasizes that an individual's life, death, happiness, and suffering are caused by their own actions and are internal to them. No external entity or person can cause or prevent these.
• The Illusion of External Causes: Believing that others are responsible for one's life, death, happiness, or suffering is a grave delusion, leading to attachment and aversion towards others (friends and enemies).
• Karma as the Determinant: The essay highlights the Jain principle of karma. Life and death are determined by the lifespan karma, and happiness and suffering arise from the fruition of good and bad karmas respectively.
• Critique of Doer-Mentality: The core argument is against the belief that one "kills" or "saves" others, or makes them happy or sad. These are ignorant views. Knowledgeable individuals understand that each soul is responsible for its own karmic experiences.
• The Danger of External Reliance: The essay criticizes the human tendency to seek security and happiness through external means like weapons (leading to destruction) and medicines (offering temporary relief but not true health). It contrasts the peaceful existence of Jains, who largely eschew weapons, with the insecurity and violence prevalent elsewhere.
• The Illusory Nature of External Safety: The text argues that weapons do not guarantee safety; rather, they often invite destruction. Similarly, medicines, while providing relief, do not grant true health or immortality.
• The Importance of Self-Reliance: The ultimate message is that true security, well-being, and happiness come from understanding and adhering to one's own inner nature and karma, not from external factors or dependencies.

4. I Myself Am God (Main Swayam Bhagwan Hoon)

• The Inherent Divinity of the Soul: This essay delves into the profound Jain concept that every soul is inherently divine ("Paramatma"). While this divinity is our inherent nature, by knowing, recognizing, and abiding in our true self, we can manifest this divinity in our worldly existence ("Paryaya").
• Understanding "Being" vs. "Becoming": The apparent contradiction between "being God" and "becoming God" is explained through an analogy of a wealthy child unaware of his inheritance. The child lives like a pauper, but the potential for his wealth remains. Similarly, our inherent divine nature is obscured by ignorance.
• The Analogy of the Rickshaw Puller: A boy, unaware of his father's substantial bank deposit in his name, lives a life of poverty as a rickshaw puller. This illustrates how someone can possess immense wealth (divinity) but live in poverty (ignorance) due to lack of knowledge and realization.
• The Role of Knowledge and Faith: The essay stresses that simply knowing or hearing about one's divinity is not enough. True realization requires faith (Shraddhan) and experience (Anubhuti). The example of the boy receiving his inheritance after the bank deposit is publicized and confirmed highlights the need for confirmation and belief.
• The Two Aspects of God: Jainism distinguishes between "Karya Paramatma" (God in action, like the embodied Tirthankaras and Siddhas) and "Karana Paramatma" (God as the underlying essence, the soul itself). We worship the former, but our ultimate goal is to realize the latter within.
• The True Path: Self-Knowledge and Self-Abidance: The path to realizing one's inherent divinity lies in understanding, recognizing, and dwelling within one's own soul. This constitutes right faith, right knowledge, and right conduct.
• The Importance of Self-Knowledge Over External Rituals: The essay critiques superficial practices that don't lead to self-realization. It emphasizes that true worship is not external rituals but an internal process of knowing, experiencing, and merging with the soul.
• The Power of Self-Recognition: Just as the rickshaw puller's life would transform upon realizing his wealth, realizing one's own divine nature dispels suffering and brings eternal bliss.
• The Supremacy of Knowledge: The essay underscores that knowledge (Gyan) of one's true self is more crucial than merely "being" it, as ignorance of this inherent divinity is the root cause of suffering.
• The Importance of Faith: Faith or strong belief (Shraddhan) is considered even more vital than knowledge, as it bridges the gap between intellectual understanding and lived experience.
• The Call to Inner Revolution: The book urges readers to embrace this profound truth and shift their focus from external circumstances to their inherent divine nature, leading to inner peace and ultimate liberation.

5. Finding Oneself in Oneself (Apne Mein Apnaapan)

• The Path to Liberation: This essay reiterates that Right Faith, Right Knowledge, and Right Conduct are the true path to liberation and the way to overcome suffering. Understanding the fundamental principles of Jain philosophy is crucial for this.
• The Seven Truths (Tattvas): The essay briefly introduces the seven fundamental truths of Jainism: Soul (Jiva), Non-soul (Ajiva), Influx of karma (Asrava), Bondage of karma (Bandha), Stoppage of karma (Samvara), Cessation of karma (Nirjara), and Liberation (Moksha).
• The Soul as the Divine Essence: The soul (Jiva) is described as the eternal, divine essence, and Moksha is the state of fully manifested divinity. The core Jain tenet is that while we are inherently divine, we can achieve this state in our outward experience by knowing, recognizing, and abiding in our true self.
• The Pillars of the Path: Among the essential virtues for spiritual progress, Faith (Shraddha), Knowledge (Gyan), and Conduct (Charitra) are highlighted.
• The Subjectivity of Good and Bad: The essay posits that "good" and "bad" are subjective and determined by our attachments (Raga). It uses the example of skin color to illustrate how our perceptions and desires shape our judgments.
• The Primacy of "Ownness" (Apanaapan): The text argues that in the pursuit of liberation, what matters most is establishing a sense of "ownness" or belonging with the true self, rather than seeking external qualities like truth or goodness.
• True Devotion is Self-Affection: The essay emphasizes that genuine affection and surrender are directed towards one's own, the soul, rather than external objects or beings. This internal connection is the essence of Dharma.
• The Analogy of the Lost Son: Through the poignant story of a lost boy, the essay illustrates how the lack of recognition and a sense of "ownness" can lead to immense suffering, even when the object of affection is physically present. The mother's grief stems not from the absence of her son but from the loss of his identity and her connection to him.
• The Soul's Neglect: The soul, though inherently divine, is neglected because we fail to establish "ownness" with it, treating it like a stepchild while prioritizing the physical body.
• The Importance of Self-Love and Detachment: The essay calls for a shift in perspective, advocating for shedding attachment to the body and cultivating a deep sense of belonging with the soul. This realization is the beginning of true Dharma and the path to liberation.

6. Searching for Oneself (Apni Khoj)

• The Journey Within: This essay focuses on the internal search for the soul, emphasizing that true spiritual progress requires introspection and self-discovery.
• The Analogy of the Lost Child in the Fair: The story of a child lost in a fair is used to illustrate the nature of the spiritual quest. The child's frantic search for his mother mirrors the soul's search for its true self.
• The Need for True Urgency: The child's desperate urgency to find his mother, fearing the consequences of not finding her, is compared to the spiritual seeker's need for a similar level of deep yearning for self-realization. Without this profound longing, the soul remains elusive.
• Distinguishing Between Knowing and Recognizing: The essay differentiates between intellectual knowledge (knowing facts about the mother or soul) and true recognition or experience (feeling the connection, the "ownness"). The child knows his mother exists and can identify her, but he lacks the deep felt connection that would immediately confirm her presence. Similarly, we may intellectually know about the soul but lack the experiential realization.
• The Role of Police vs. Self-Effort: The police represent external guidance or "teachers" who can assist but cannot provide the ultimate connection. The child must actively search and recognize his mother. Likewise, while spiritual teachers can guide, the ultimate discovery of the soul is a personal endeavor.
• The Need for Discernment: The child's ability to distinguish his mother from others and not get distracted by other women highlights the importance of discernment in the spiritual path. We must recognize what is our true self and not get entangled with transient external objects or experiences.
• The Goal: Union with the Soul: The ultimate aim of the search is not just to "know" the soul but to merge with it, to become one with it, experiencing an ineffable joy. This union is compared to the child's embrace of his mother.
• The Role of Gurus: While the journey is personal, the guidance and protection of a spiritual teacher (guru) are acknowledged as crucial. They provide the right environment and direction for the seeker's inner journey.
• True Renunciation: The essay concludes by emphasizing that true renunciation involves detaching from external objects and focusing solely on the self, leading to ultimate bliss and liberation.

7. An Appeal for Unity (Ekta Ki Appeal)

• Jain Society's Fragmentation: This essay, based on a speech given at a Jain World Conference, addresses the issue of fragmentation within the Jain community based on sects, castes, regions, and languages.
• The Ganges Water Analogy: The author uses the analogy of Ganges water. When confined in separate pots, it loses its universal purity and becomes associated with specific castes or communities. When the pots are broken and the water flows freely back into the Ganges, its original purifying power is restored. Similarly, Jain principles, when confined within sectarian boundaries, lose their universal appeal and become a source of division.
• The Need for Breaking Down Barriers: The essay calls for breaking down these artificial divisions and embracing the universal teachings of Jainism, which have the potential to bring peace and happiness to the entire world.
• The Importance of Dialogue and Compromise: The author emphasizes the need for dialogue, mutual understanding, and compromise, drawing parallels with successful reconciliation efforts in personal relationships.
• The Vision of a United Jain Community: The ultimate goal is a united Jain community that can effectively propagate the message of non-violence and spiritual wisdom globally.

8. Discussion on the Ayodhya Problem (Ayodhya Samasya Par Varta)

• A Spiritual Perspective on Conflict: This essay presents Dr. Bharilla's views on the Ayodhya dispute, reflecting a spiritual and unifying approach.
• Lord Rama as a Unifying Figure: Lord Rama is presented as a unifying figure for India, embodying compassion and inclusivity. The essay argues that any temple built in His name should reflect these qualities.
• The True Temple is in the Heart: While acknowledging the importance of a physical temple, the author stresses that the true temple of Rama lies in the hearts of all Indians.
• The Need for Reconciliation: The essay advocates for a resolution that fosters peace, unity, and mutual respect among all communities, rather than a victory for one side over another.
• The Role of Religious Leaders: The author places faith in religious leaders to find a harmonious solution that respects the sentiments of all, rather than relying on legal or political interventions.
• The Essence of Indian Culture: The essay highlights the traditional Indian values of love, cooperation, and generosity as the foundation for resolving such disputes.
• The Danger of Division: The author warns against the divisive nature of the conflict, emphasizing that a resolution achieved through violence or discord would not truly honor Lord Rama's principles.

In essence, the book "Namokar Mahamantra Ek Anushilan" serves as a profound exploration of Jain philosophy, emphasizing the practical application of its core principles in daily life. It champions self-realization, selfless devotion, and the importance of unity within the community, offering a path towards spiritual peace and liberation.