Equanimity And Meditation - Book Summary

Here's a comprehensive summary of the provided Jain text on Equanimity and Meditation:

Equanimity and Meditation (Sāmāyika and Dhyāna)

This text, authored by Sagarmal Jain, explores the fundamental Jain concepts of Sāmāyika (equanimity) and Dhyāna (meditation) as central to the Jain spiritual path.

Sāmāyika: The Core of Jain Practice

Definition and Significance: Sāmāyika is presented as the principal concept in Jainism, considered the foremost of the six essential duties for both monks and householders. It encompasses various translations like "observance of equanimity," "viewing all living beings as one's own self," "conception of equality," "harmonious state of behavior," "integration of personality," and "righteousness of activities of mind, body, and speech."
Ācārya Kundakunda's Perspective: The text highlights Ācārya Kundakunda's use of the term "samādhi" in the context of Sāmāyika, defining it as a "tensionless state of consciousness" or a "state of self-absorption."
Dual Nature: Means and End: Sāmāyika functions as both a means and an end. As a means, it is a practice to achieve mental equanimity. As an end, it represents a state of complete freedom from fluctuating desires, wishes, excitements, and emotional disturbances – a state of "resting in one's own self."
Transcendental View: From a transcendental perspective, Sāmāyika is the "realization of our own self in its real nature," a state devoid of attachment and aversion.
Synonyms and Explanations: The text references Ārya Bhadra, who identifies equanimity, equality, righteousness, self-absorption, purity, peace, welfare, and happiness as different names for Sāmāyika.
Attaining Equanimity: Various Jain texts (Avaśyakaniryukti, Anūyogadvārasūtra, Kundakunda's Niyamasāra) explain how to attain equanimity. This includes:
- Ceasing verbal movement and realizing oneself with non-attachment.
- Detaching from injurious or impious actions.
- Observing three-fold control of body, mind, and speech.
- Restraining the senses.
- Behaving equally towards all living beings, mobile and immobile.
- Observing self-control, vows, and austerities.
- Maintaining a state where attachment and aversion do not cause disturbance.
- Refraining from indulgence, sorrow, and ennui.

Sāmāyika as Religion Itself

Essence of Religious Life: The text emphasizes that for Jains, religious life is synonymous with the practice of achieving equanimity. It is considered the essence of all religious activities.
Cross-Religious Support: The concept of equanimity is not exclusive to Jainism; it is also found in Hinduism, where the Bhagavad Gita defines Yoga as equanimity, and the Bhagvati Sutra states that observing equanimity is the worship of the Lord.

The Foundation of Jain Sadhana

Universal Attainment: Ācārya Haribhadra asserts that anyone who practices equanimity (samabhāva) will attain emancipation, regardless of their sect or religious affiliation.
Primacy over Asceticism: The text states that even rigorous penances, austerities (like eating once a month or two), or immense charitable donations are insufficient for emancipation without the attainment of equanimity.

The Path to Equanimity: Eradicating Attachment and Aversion

Practicality vs. Theory: The text acknowledges the difficulty of achieving equanimity, noting that simply declaring the intention is insufficient without diligent practice.
Identifying Disturbing Factors: The first step to achieving equanimity is to understand and eradicate the factors that disturb it.
Attachment and Aversion as Obstacles: The primary obstacles to mental equanimity are attachment and aversion, which motivate all our thoughts and actions.
Uprooting Mineness: Attachment is identified as "mineness." This can be uprooted through contemplation of "ektva bhāvanā" (oneness) and "anyatva bhāvanā" (otherness), recognizing that "nothing is mine except my own self."
Contemplating Transitoriness: The text, referencing the Aurapaccakhāna, stresses the importance of contemplating the transient nature of worldly possessions and one's own body. Understanding the imminence of death provides a correct perspective on things, preventing attachment.
Dissolution of Attachment and Aversion: When "mineness" disappears, "otherness" also dissolves. As these relative concepts dissolve, attachment and aversion cease, leading to the dawn of equanimity.

The Role of Meditation (Dhyāna)

Meditation as the Path: The sole means to attain equanimity is through contemplation of the "real nature of one's own self as well as of worldly things."
Self-Awareness and Steadfastness: Self-awareness is crucial for becoming steady and firm in a state of equanimity or self-absorption.
Kundakunda on Righteous Meditation: Ācārya Kundakunda states that meditating on one's true nature with non-attached thoughts and activities, and realizing the self through pure concentration, leads to supreme equanimity. Practicing "Dharma Dhyāna" (righteous meditation) and "Shukla Dhyāna" (meditation of pure form/real nature) is essential.
Interconnection: Sāmāyika and Dhyāna are intrinsically linked; without meditation and self-awareness, equanimity cannot be achieved.
Antarātma vs. Bahirātma: Kundakunda distinguishes between the "Antarātma" (inner self or practitioner) who is absorbed in righteous and pure meditation, and the "Bahirātma" (outer self) who lacks such contemplation. Self-realization is only possible through equanimity, which in turn is only possible through meditating on one's true nature.

Concluding Verse:

The paper concludes with a verse from Ācārya Amitagati's Sāmāyika-pātha, praying for a disposition of:

Friendliness towards all creatures.
Delight in encountering virtuous people.
Compassion towards those in misery.
Equanimity towards opponents.

In essence, the text strongly advocates that equanimity, achieved through diligent contemplation of one's true self and the transient nature of the world, and cultivated through focused meditation, is the cornerstone of spiritual progress and liberation in Jainism.