Equanimity And Meditation Samayika And Dhyana

This document, "Equanimity and Meditation (Sāmāyika and Dhyana)" by Sagarmal Jain, emphasizes Sāmāyika as the central concept in Jainism, crucial for both monks and householders.

Here's a comprehensive summary:

What is Sāmāyika?

• Core Meaning: Sāmāyika, translated as "observance of equanimity," "viewing all living beings as one's own self," "conception of equality," "harmonious state of one's behavior," "integration of personality," and "righteousness of activities of mind, body, and speech."
• State of Being: It represents a tensionless state of consciousness, self-absorption, and resting in one's own self. In its purest form, it's the realization of one's own self, free from attachment and aversion.
• Synonyms: Equanimity, equality, righteousness, state of self-absorption, purity, peace, welfare, and happiness are all considered different names for Sāmāyika.
• How it's Achieved:
  • Giving up verbal activity and realizing oneself through non-attachment.
  • Detachment from injurious or unpious actions.
  • Observing three-fold control (body, mind, speech) and restraining senses.
  • Behaving equally towards all living beings, mobile and immobile.
  • Observing self-control, vows, and austerities.
  • Refraining from indulgence, sorrow, and ennui.
  • The absence of attachment and aversion causing disturbance or tension.

The Paramount Importance of Sāmāyika:

• Equated with Religion: Sāmāyika is considered the essence of all religious activities and the very practice of religious life in Jainism.
• Path to Emancipation: It is the ultimate goal and the means to achieve liberation (emancipation). Even severe penances and donations are deemed insufficient without attaining equanimity.
• Universality: Acharya Haribhadra states that observing equanimity leads to emancipation regardless of one's sect (Śvetāmbara or Digambara) or even religious affiliation (Jain, Buddhist, or other).
• Contrast to Mere Ritual: The text highlights that merely stating an intention to observe equanimity is meaningless without practical implementation.

The Challenge and Eradication of Attachment and Aversion:

• Root Cause of Disturbance: The primary obstacles to equanimity are attachment and aversion, which stem from our mental faculty's inherent grip. Everything we think or do is often motivated by these two forces.
• Uprooting Mineness: Attachment is another name for "mineness." This can be uprooted through contemplation of ektva bhavana (oneness) and anyatva bhavana (otherness), understanding that "nothing is mine except my own self."
• Understanding Transitoriness: Contemplating the transitory nature of worldly things and one's own body, and recognizing the constant approach of death, helps to see things in their right perspective. This leads to detachment.
• Dissolving Otherness: When "mineness" disappears, "otherness" also dissolves because they are relative terms. The dissolution of both leads to the disappearance of attachment and aversion, paving the way for equanimity.

The Role of Meditation (Dhyana):

• Essential for Equanimity: Sāmāyika is closely related to meditation. Without meditation and self-awareness, equanimity cannot be attained.
• Self-Awareness: Through self-awareness, one can become steady and firm in the state of equanimity or self-absorption.
• Contemplation of Real Nature: Attaining equanimity requires a proper understanding of one's own self and the real nature of worldly things. Meditating on one's real nature with non-attached thoughts and activities, and realizing the self through pure concentration, leads to supreme equanimity.
• Types of Meditation: Practicing dharma dhyana (righteous meditation) and shukla dhyana (meditation of pure form or real nature) is crucial for achieving equanimity.
• Inner vs. Outer Self: Kundakunda distinguishes between the antaratma (inner self or sadhaka) who is absorbed in righteous and pure meditation, and the bahiratma (outer self) who is devoid of such contemplation. Self-realization is only possible through equanimity, which in turn is only possible through meditation on one's real nature.

Concluding Thought:

The document concludes with a verse from Acharya Amitagati's Samayika-patha, urging the individual to be:

• Friendly to all creatures.
• Delighted in meeting virtuous people.
• Compassionate towards those in misery.
• Tolerant towards opponents.

In essence, the book argues that Sāmāyika is the cornerstone of Jain spiritual practice, a state of profound equanimity achievable through rigorous self-discipline, the eradication of attachment and aversion via contemplation and self-awareness, and crucially, through dedicated meditation on one's true nature.