Jain Hindi Kavya Me Samayik

Here's a comprehensive summary of the provided Jain text, "Jain Hindi Kavya me Samayik" by Alka Prachandiya:

The text explores the concept of 'Samayik' (सामायिक) in Jainism, particularly as it appears in Hindi Jain poetry.

Core Meaning and Essence of Samayik:

• Etymology and Definition: The word 'Samayik' is derived from the root 'sam' (सम), meaning equality or equanimity, combined with the root 'ay' (आय), meaning to go or inclination, and the suffix 'ik'. It essentially means to be absorbed in one's true self or to attain equanimity.
• Equanimity as the Foundation: The fundamental principle of Samayik is equanimity (समभाव) – treating all beings with equality and maintaining a balanced state of mind.
• Practices Associated with Samayik: This includes:
  • Control of the Five Senses: Restraining and controlling the senses.
  • Pure Thoughts and Resolve: Cultivating virtuous thoughts and intentions in the heart.
  • Abandoning Negative Meditations: Renouncing afflictive (आर्त) and wrathful (रौद्र) meditations.
  • Engaging in Religious Meditation: Contemplating Dharma (righteousness) and the true nature of the self.
• Samayik Vrata (Vow): The text quotes from 'Yogasara' which defines Samayik Vrata as maintaining equanimity for a period, having abandoned afflictive and wrathful meditations, and renounced sinful actions.
• Abandoning Sinful Actions: 'Avashyak Avachuri' defines Samayik as abstaining from sinful activities (सावद्य) and embracing sinless ones (निरवद्य).
• The Soul as Samayik: The 'Bhagwati' scripture states that the soul itself is Samayik, and the fruits of Samayik are also inherent in the soul.

Significance and Attainment of Samayik:

• Elevating the Layperson: By properly observing the vow of Samayik, a lay follower (shravak) can attain a state similar to that of a monk, reaching a high spiritual level. Therefore, lay followers are encouraged to practice Samayik frequently.
• Indispensable for Liberation: The text emphasizes that without the state of equanimity achieved through Samayik, liberation (moksha) is impossible, regardless of intense austerities, chanting, or adherence to external monastic practices.
• True Samayik: True Samayik is described as the absence of attachment and aversion towards all substances and being absorbed in one's own true nature.

Samayik in Hindi Jain Literature:

The text then traces the usage and understanding of 'Samayik' in Hindi Jain poetry across different centuries:

• Continuity of Meaning: The meaning and essence of 'Samayik' as understood in Sanskrit, Prakrit, and Apabhramsa Jain literature have been consistently maintained in Hindi Jain poetry.
• 16th Century: Poet Brahmjindas, in his work 'Adipurana Ras,' mentions 'Samayik' in relation to following vows and practices at different times.
• 17th Century: Poet Jinharsh, in 'Terah Kathiya Swadhyaya,' uses the term in the context of practices like Samayik, Proshadh, Navkar Mantra, and veneration of Jin, guru.
• 18th Century:
  • Pandit Banarasidas, in 'Natak Samaysar,' links Samayik to pure vision and the observance of twelve vows, particularly during observances like Proshadh.
  • Kavi Bhaiyya Bhagwandas, in 'Dravya Sangrah,' refers to Samayik Bhava (state of Samayik) as the third stage of virtue.
  • Kavi Daulatram, in 'Kriyavarnashram,' mentions Samayik as a significant practice for lay followers, alongside Jin worship.
• 19th Century: Poet Vrindavanal, in his work 'Pravachansar,' bases the entire composition on the concept of Samayik, defining it as perceiving the self without attachments and attaining a state of perfection akin to the Siddhas.
• 20th Century: Even in 20th-century works, like Kavi Lakshmichandra's 'Lakshmi Vilas,' Samayik is understood and elaborated upon, with its sixfold practices (vandan, stavana, pratikraman, swadhyaya, kayotsarg) being mentioned.

Conclusion:

The text concludes by reiterating that Samayik leads to pure auspiciousness (शुभोपयोग) or pure consciousness (शुद्धोपयोग) and facilitates the realization of reality.

Who is Eligible for Samayik?

• Equal-mindedness towards all beings: The true practitioner of Samayik is one who maintains equanimity towards all living beings, whether mobile (tras) or immobile (sthavar).
• Disciplined and Ascetic Soul: The Samayik of one whose soul is engaged in restraint (sanyam), austerity (tap), and vows (niyam) is considered pure.

The Proper Setting and Focus of Samayik:

• Purity of Body and Place: Samayik should be performed after purifying the body, in a temple, one's own home facing an idol, or any other sacred space.
• Direction: Facing east or north.
• Object of Contemplation (Dhyeya): The focus of meditation during Samayik can be:
  • Jin Vani (scriptures)
  • Jin Dharma (Jainism)
  • Jin Bimba (icons of Jin)
  • Panch Parmeshthi (the five supreme beings)
  • Artificial and non-artificial temples.
  • One's own true nature.
  • The icons of Jin.
  • The basic syllables representing the Panch Parmeshthi.
  • The consequences of karma.
  • The true nature of substances.
  • The three worlds.
  • Meditations on renunciation, such as the contemplation of helplessness (asharanadi vairagya bhavnas).

In essence, the book highlights Samayik as the paramount Jain practice for spiritual advancement and liberation, emphasizing its core of equanimity and its consistent representation in Hindi Jain poetry as a pathway to self-realization and virtuous living.