Niyamsara Anushilan - Book Summary

Here's a comprehensive summary of the provided Jain text, "Niyamsara Anushilan," authored by Hukamchand Bharilla, published by Todarmal Granthamala Jaipur, in English:

Overview:

The text "Niyamsara Anushilan" is an extensive commentary and explication of the Jain scripture "Niyamsara," likely focusing on its philosophical and practical aspects related to spiritual development. The provided excerpt covers the "Paramasamadhi Adhikar" (Chapter on Supreme Samadhi) and the beginning of the "Parambhakti Adhikar" (Chapter on Supreme Devotion) and "Nishchaya Paramavashyaka Adhikar" (Chapter on Essential Spiritual Practices). The commentary is enriched with detailed explanations from the perspective of Swami Kanjiji, a prominent modern Jain scholar, and includes poetic verses (Chhands) composed by the commentator, Muniraj Shri Padmaprabhmaladharidev.

Key Themes and Concepts:

The excerpt delves into several core Jain philosophical and practical concepts, primarily centered around achieving the state of Paramasamadhi (Supreme Samadhi) and Parambhakti (Supreme Devotion), and the essential spiritual practices (Nishchaya Paramavashyaka).

I. Paramasamadhi Adhikar (Chapter on Supreme Samadhi):

Definition of Paramasamadhi: It is described as the state of meditating on the soul with a Vitaraagi Bhava (passionless state), transcending all verbal expressions and actions related to speech. It is achieved by being absorbed in the soul, devoid of all auspicious and inauspicious mental modifications (vikalpas).
Practices Leading to Paramasamadhi:
- Transcendence of Speech: The initial emphasis is on abandoning the act of speaking and its associated intentions, and meditating on the soul with a passionless disposition.
- The Five Pillars: The text highlights Sanyama (restraint), Niyama (discipline), Tapa (austerities), Dharma Dhyana (righteous contemplation), and Shukla Dhyana (pure contemplation) as the means to attain Paramasamadhi. These are explained as:
  - Sanyama: Renouncing sensory activities.
  - Niyama: Diligence in self-contemplation.
  - Tapa: Self-restraint and self-mastery.
  - Dharma Dhyana: Contemplation based on righteous principles, often described as contemplation of the true nature of the soul and the substances.
  - Shukla Dhyana: The highest form of contemplation, characterized by its purity, freedom from all worldly considerations, and complete absorption in the Self, leading to the dissolution of karmas.
- Rejection of External Rituals: A strong emphasis is placed on the futility of mere external practices like living in forests, enduring physical hardships (kayaklesha), observing various fasts, reciting scriptures, maintaining silence, etc., if they are not accompanied by Samata (equanimity) and true self-realization. These external actions are deemed meaningless without inner equanimity and self-knowledge.
- The Importance of Inner Equanimity (Samata): The central theme is that true spiritual progress and the attainment of Paramasamadhi depend on inner equanimity, which arises from self-knowledge and detachment from external worldly affairs.
- The Role of the True Guru: The text suggests seeking a true guru who can guide one to the path of self-realization, distinct from mere external observances.
The Nature of True Samadhi: It is described as being absorbed in the soul, experiencing the bliss of pure consciousness, and being free from all dualities and external influences.

II. Parambhakti Adhikar (Chapter on Supreme Devotion):

Bhakti for the Three Jewels (Ratnatraya): Devotion is primarily directed towards the Ratnatraya (Three Jewels): Samyakdarshan (Right Faith), Samyakgyana (Right Knowledge), and Samyakcharitra (Right Conduct).
Two Types of Devotion:
- Nishchaya Bhakti (Niscaya Bhakti): This is the internal devotion, the true devotion, which is the worship and internalization of the Ratnatraya. It is the real essence of spiritual practice.
- Vyavahara Bhakti (Vyavahara Bhakti): This refers to external acts of devotion, such as singing praises, performing rituals, worshipping the liberated souls (Siddhas), etc. While not the ultimate goal, it is considered a preparatory or conventional practice that can lead to the realization of Nishchaya Bhakti, especially for those in the early stages of spiritual practice or for householders.
The Devotion of the True Devotee: Both householders (Shravakas) and monks (Shramanas) who practice devotion to the Ratnatraya are described as having "Nivritti Bhakti" (devotion leading to liberation). The devotion of a true devotee is characterized by their detachment from worldly desires (like attachment to sensual pleasures, anger, etc.) and their focus on the soul.
The Essence of True Devotion: It is the diligent adoration of the soul's inherent nature, leading to the shedding of karmic impurities and the attainment of liberation.

III. Nishchaya Paramavashyaka Adhikar (Chapter on Essential Spiritual Practices):

The True Meaning of 'Avashyaka' (Essential): The text emphasizes that 'Avashyaka' means that which is not subject to the control of others, i.e., self-reliant or independent. True spiritual essence lies in self-reliance.
Rejection of External Practices (Vyavahara): Similar to the emphasis in the Paramasamadhi section, the commentary critiques reliance on external rituals or practices (like the six traditional daily observances - Samayika, Stuti, Vandan, Pratikraman, Kayotsarg, and Pratyakhyan) if they are merely outward displays and not rooted in true inner understanding and detachment. These external acts are considered "Avyavahara" (not truly essential) if performed without genuine inner conviction and detachment from passions.
The Importance of Self-Reliance (Swavashata): The core message is that true spiritual progress is achieved by relying on one's own soul and its inherent nature, free from external dependencies and worldly desires.
Distinction between Swavash and Paravash:
- Swavash (Self-reliant): Those who are absorbed in their soul's pure nature, free from passions and external influences, are considered "Swavash" (self-reliant) and possess the true "Avashyaka."
- Paravash (Dependent on others/external): Those who are engrossed in external actions, rituals, or even mental modifications (vikalpas) related to external substances (like scriptures, outward austerities, etc.) without realizing their own true nature, are termed "Paravash" (dependent) and lack the true "Avashyaka."
The Futility of Mere Externalism: The text strongly condemns relying solely on outward appearances or practices without the inner realization of the soul. Even monks who engage in elaborate external rituals (like elaborate studies, specific actions, or adherence to the external conduct of Jainism) without inner equanimity and self-absorption are considered "Paravash" and thus lack the true "Avashyaka."
The Supremacy of Nishchaya Dharma Dhyana and Shukla Dhyana: These inner contemplative states are identified as the true "Avashyaka," as they lead to the cessation of karmas and the attainment of liberation.
The Nature of True 'Avashyaka': It is the unwavering absorption in the pure, self-reliant, and passionless nature of the soul, free from all worldly desires, passions, and external dependencies.

Commentary Style and Key Figures:

Munishri Shri Padmaprabhmaladharidev: The primary commentator, providing detailed explanations of the verses and their deeper meanings.
Swami Kanjiji: A revered modern Jain saint whose interpretations are extensively quoted, offering profound insights into the practical application of these principles. His explanations often bridge the gap between philosophical concepts and their lived experience.
Poetic Verses (Chhands): The commentary is interspersed with poetic verses, likely composed by the commentator, which offer a more lyrical and devotional perspective on the same themes.

Overall Significance:

"Niyamsara Anushilan" aims to guide the reader towards achieving the highest spiritual state of Paramasamadhi through rigorous self-discipline, detachment, and unwavering focus on the soul. It emphasizes that true devotion and essential spiritual practices stem from inner realization, not mere external rituals. The text highlights the subtle distinction between genuine spiritual absorption and outward religious performances, urging the aspirant to look inward for true liberation. The commentary by Swami Kanjiji provides a practical and accessible understanding of these profound teachings.