Realization of the Absolute(Naishkarmya Siddhi) is a presentation of the pure non-dual teachings, with reasoned-out explanations to help us understand them. It is a state of actionless awareness and after getting to that stage by constant sadhana or training one’s own mind, one remains as “SatChit” which means “I am and I know I am”. It is not inertia by any means, but a state with full alertness.

Realization of the Absolute or Naishkarmya Siddhi will be of interest to students of Advaita philosophy. For dedicated students with an enquiring mind, it is something that should be studied seriously to understand the differences that constantly come across because of the difference in appearances and to get to the unity underlying all of them. In Bhagvad Gita, Krishna refers to Naishkarmaya siddhi in chapter 18, sloka 49 as “Asaktha buddhihi, sarvatra jitatma vigatha spruhah, Naishkarmya siddhim paramam sanyasena adhigachhathi”. He explains to Arjuna,the one who is not interested in the worldly matters who conquered the mind will get Naishkarmya siddhi.

Naishkarmya literally means without action or effect. Here it refers to that which is entirely beyond the whole process of action and reaction, cause and effect, which has been referred to by scholars of Vedanta as the Absolute. Siddhi means an accomplishment or mastery or quality that one has attained through dedicated effort. So the overall sense of Naishkarmya Siddhi is realization of the Absolute.

This great book called “Naishkarmya siddhi” was written by Suresvarachaarya, who was the disciple of SriAdi Sankaracharya and first Pontif(peethaadhipathi) of Sringeri peetham. He was called Mandana Misra before becoming a sanyasi and was an expert in Dvaitha or Poorva Mimamsa. He was defeated by Sri Sankara Bhagvadpada in the discussions and then he turned as Sankara’s sishya. Sankaracharya had ordered him to write vartika on his(Sankara’s) Brahmasutra bhashya for which the other disciples disagreed as he belonged to Poorvamimasa, in case he distorts Sankara’s explanation of Brahma sutras. So Sankara ordered him to write on his own and that is how Naishkarmya Siddhi came out which became a very popular book amongst the senior Advita philosophers.

The 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 non-self, with primary focus on differentiating the mind from the self. The third chapter, 126 verses, discusses the focus and content of ignorance as well as an in-depth analysis of “Tattwamasi”("That you are"). The final chapter, with 78 verses, focuses on summarizing the first three chapters and then on citing references for Sureśvara's ideas within the Advaita tradition.

He adapted the model of seven layers to get to Brahman or advitheeya atman.The sorrows are there because the body is existing. The body has come because of dharma and adharma of previous life(rights and wrong doings). Dharma and adharma have come because of doing either vidhi or nishiddha karmas(actions that must be done or must not be done according to vedic tradition). Those karmas were done because of raga and dvesha(likes and dislikes). Likes and dislikes were because of Sobhanadhyasa(seeing something more than what is there). Sobhanadhyasa is because of lack of knowledge of advyva atma, in other words because of Dvaitham.

He took Upadesa saahasri which was written by Sri Sankaracharya as a model for this Naiskarmaya siddhi, which he explains in his introduction and answers to Poorva pakshi(opponent). He refutes Prabhaakara matha(Prabhaakareeyamu), Kumarila Bhatt(Bhatteyamu) and Bharthru Prapnchacharya(Jnanakarma samuchhyamu) and establishes knowing the Brahman is the substratum of all and jeeva is nothing but Brahman. This is endorsed by Geetacharya(Lord Krshna) in Ch.15 sloka 7.
“Mamivamso jeeva loke jeevabhoothah sanathanah |
Manahshastaneemdriyani prakruthisthani ksrshathi ||”,
which means the jeeva which has been in the body for an infinite length of time or since times began, is a part of me. The mind through its special senses attracts the world towards jeeva(Sobhanaadhyasa).