Naiṣkarmya-siddhi is a treatise on Advaita Vedanta written by Sureśvara, one of the direct disciples of Ādi Śaṅkara, in approximately the 8th century.[1] It comprises 423 verses divided into four chapters. Along with Brahma-siddhi of Maṇḍana Miśra, the Advaita-siddhi of Madhusūdana Sarasvatī and the Iṣṭa-siddhi of Vimuktātman, it is considered to be one of the four most important works in the siddhi-literature tradition of Advaita,[2] which comprises the stating of the essence of Advaita along with new facets brought out by defending the theology from rival schools.[3]
| Author | Sureśvara |
|---|---|
| Language | Sanskrit |
| Subject | Hindu philosophy |
| Genre | Advaita Vedanta |
| Publication place | India |
The text presents a mixture of metrical verses and sections of prose, known as sambandhakoti. The sambandhakoti are used for several purposes including to introduce the verses, to introduce problems for discussion, to state objections of opponent philosophers and to respond to objects and to explain connections between verses.[4] Sureśvara himself makes it clear that sambandhakoti is not a commentary but an essential part of the original text.[5]
The text loosely follows the treatise Upadeśa Sāhasrī of Śankara, particularly its 18th chapter.[6]
Contents
editThe first chapter comprises 100 verses and primarily deals with the central theme of how ignorance of the true nature of the self is the source of bondage and how this can be rectified exclusively by knowledge of the self as opposed to via religious rites and other forms of action. The second chapter comprises 119 verses and is centered on distinction between the self and not-self, with primary focus on distinguishing the mind from the self. The third chapter, 126 verses, discusses the locus and content of ignorance as well as an in-depth analysis of the mahāvākyam 'tat tvam asi' ["That you are."] The fourth and final chapter, of 78 verses, focuses on summarizing the first three chapters and then on citing references for Sureśvara's ideas within the Advaita tradition, especially the canonical texts the Upadeśa Sāhasrī of Śankara and the Māṇḍūkya-kārikā of Gauḍapāda. It also discusses whether or not the individual who has attained self-knowledge is required to continue following scriptural injunctions and prohibitions.[7]
Origin of text
editThere is a traditional story told about the origin of the treatise. It is said that originally Śankara wanted Sureśvara to write a metrical commentary upon Śankara's magna opus, his commentary on the Brahma Sūtras. However, since Sureśvara was a recent convert to Advaita from the rival ritual-oriented theology Pūrva Mīmāṃsā, Śankara's other disciples objected, concerned that Sureśvara could misinterpret the commentary. In the end, Śankara commanded Sureśvara to write an independent treatise on Advaita, which became the Naiṣkarmya Siddhi.[8]
Commentaries
editTwo important commentaries on the text include the Klesāpahārinī by Satchidanandendra Saraswati and the Candrika of Jñānottama. Swamī Paramārthānanda Sarasvatī, disciple of Dayānanda Sarasvatī, has conducted 251 talks on the text in English.[9]
Notes
edit- ^ Alston, A.J. (1971). Realization of the Absolute: The Naiṣkarmya Siddhi of Śrī Sureśvara. Shanti Sadan. p. Intro, viii.
The work, which must be presumed to have been written in or about the first half of the eighth century A.C., deals with the method of Advaitic Self-realization.
- ^ Balasubramanian, R. (1988). The Naiṣkarmya Siddhi of Śrī Sureśvara. University of Madras. p. Introduction, xiv.
There are four works of great importance in what is known as the siddhi-literature of Advaita. Suresvara's Naiṣkarmyasiddhi is one of them, the other three being the Brahmasiddhi of Maṇḍana Miśra, the Iṣṭasiddhi of Vimuktātman, and the Advaitasiddhi of Madhusūdana Sarasvatī.
- ^ Grimes, John (1992). The Naiṣkarmyasiddhi of Sureśvara: a Monograph. Sri Satguru Publications. p. Preface, xi.
"These works differ from Advaita's primary source-books in that they set forth not only the essentials of Advaita but also present new facets by way of dialectics with other schools.
- ^ Balasubramanian, R. (1988). The Naiṣkarmya Siddhi of Śrī Sureśvara. University of Madras. p. Introduction, xiv.
- ^ Sureśvara. Naiṣkarmya Siddhi.
sambandhoktiriyaṁ sādhvī prati-ślokam-udāhṛtā, naiṣkarmya-siddherjñātvemām vyākhyātā'sau bhaved-dhrūvam -- "The sambandhokti which is attached to every verse is good. After studying it, one may, undoubtedly, become a commentator on the Naiṣkarmyasiddhi [translation as per Balasubramanian, 4.78].
- ^ Alston, A.J. (1971). Realization of the Absolute: The Naiṣkarmya Siddhi of Śrī Sureśvara. Shanti Sadan. p. Intro, viii.
Broadly speaking, the doctrine of Realization of the Absolute follows that of the Thousand Teachings of Śaṅkara fairly closely, while expressing some of it in simpler terms."
- ^ Grimes, John (1992). The Naiṣkarmyasiddhi of Sureśvara: a Monograph. Sri Satguru Publications. p. Preface, xiii.
- ^ Balasubramanian, R. (1988). The Naiṣkarmya Siddhi of Śrī Sureśvara. University of Madras. p. Introduction, xv.
- ^ "Yogamalika Catalog" (PDF).
Further reading
edit- [1]Surésvara; A.J. Alston (1971). Realization of the Absolute (2nd ed.). Shanti Sadan. ISBN 978-0854240210.
- Surésvara; John Grimes (1992). The Naiṣkarmyasiddhi of Sureśvara: a Monograph (1st ed.). Sri Satguru Publications. ISBN 81-7030-317-6.
- Surésvara; R. Balasubramanian (1988). The Naiṣkarmyasiddhi of Sureśvara: Edited with Introduction, English Translation, Annotation, and Indices (1st ed.). University of Madras. ISBN 81-7030-317-6.
- Surésvara; Shri Shrit Satchindānandendra Saraswati (2005). The Klesāpahārinī (An Original Commentary) (2nd ed.). Adhyātma Prakāsha Kāryālaya. ISBN 81-7030-317-6.
- Surésvara; Colonel G.A. Jacob; M. Hiriyanna (1980). The Naiṣkarmya-siddhi of Sureśvarācārya with the commentary of Jñānottama (4th ed.). Bhandarkar Oriental Research Institute.