Samadhi Shataka

Here is a comprehensive summary in English of the Jain text "Samadhi Shataka" by Sumatibai Shah, based on the provided PDF pages:

Samadhi Shataka: A Divine Vision

This text, written by Padmashree Pandit Sumatibai Shah, serves as an insightful commentary and appreciation of the "Samadhi Shataka," a significant spiritual work attributed to Acharya Pujyapada. The author highlights the profound impact of "Samadhi Shataka" on ordinary people through its simple and captivating style, describing it as a "river of soul-essence" that provides a "new and divine vision" to spiritual seekers.

Acharya Pujyapada's Legacy

The commentary begins by recognizing Acharya Pujyapada as an influential, learned, and yogic luminary. His prolific literary output includes monumental works like "Sarvarthasiddhi" and "Jainendra Vyakarana," as well as exceptional spiritual texts such as "Ishtopadesha" and "Samadhi Tantra." "Samadhi Shataka" is believed to be his final work, and its literary brilliance is considered to have further amplified his already widespread fame. The text's captivating language and profound thoughts are said to evoke a constant resonance of spiritual aspiration within the reader, leading them to experience pure bliss.

The Essence of "Samadhi Shataka"

The author notes that while many Indian thinkers consider the soul an intricate and complex entity, "Samadhi Shataka" presents the nature of the soul with remarkable simplicity and elegance. The primary focus of Acharya Pujyapada's work is to guide suffering humanity towards the eternal, ever-present, and conscious nature of the soul. He achieves this by first elaborating on Bhed Vigyan (discrimination between the self and the non-self). This discrimination is crucial for dispelling illusions and fostering self-knowledge. The text analyzes the various stages of spiritual progress with profound beauty and clarity, offering a source of eternal joy and peace.

The Path of Self-Inquiry

Acharya Pujyapada's exploration of the soul is presented in a highly engaging manner, enriched with instructive examples for the path to liberation.

• Bahiratman (Outer Self): The text describes the Bahiratman as one who does not truly comprehend the essence of the path to liberation. Under the influence of delusion, they mistake the non-soul for the soul and vice versa. They perceive afflictions like attachment and aversion as sources of happiness, rather than the cause of suffering. Acharya Pujyapada logically explains how the Bahiratman, turning away from the true self, falls into the abyss of the worldly cycle. Their vision is outward-focused. They identify with their current physical form, believing themselves to be human or animal based on their current existence, unaware that these are temporary conditions arising from karmic causes. Their true self, from a natural perspective, is unrelated to these states. The Bahiratman mistakenly identifies with their body and the bodies of loved ones (wife, children, friends), considering them beneficial and striving to protect them. They equate their own growth with their family's progress. This deluded soul is tormented by this false sense of ownership. As long as the mistaken belief of the body being the self persists, true peace and bliss cannot be experienced. They experience joy and sorrow in union and separation, perpetuating their worldly existence. This identification with the body is the root cause of worldly suffering.

To attain self-knowledge, Acharya Pujyapada advises abandoning external chatter and completely renouncing internal mental discourse.

Samadhi and Yoga

The text uses the terms "Samadhi" and "Yoga" interchangeably. Yoga is defined as the practice of concentrating the mind on the soul after removing internal mental distractions. This state of Yoga illuminates the Supreme Soul, meaning to detach from sensory pursuits and merge into one's true nature, thereby realizing the pure form. This is the essence of Samadhi.

The author emphasizes the futility of attempting to explain the soul through sensory communication. Those who know (the soul) are not visible, and those who are visible (the body and senses) are inanimate and incapable of knowing. Therefore, the author points out the folly of trying to impart spiritual understanding to others or to receive it through external means, comparing it to the behavior of a madman.

As long as an individual does not attain their pure, conscious true self, they remain in the deep slumber of delusion. However, when ignorance is dispelled, the true nature is realized.

Attaining Samadhi

Equanimity (Samata) is the primary source of Samadhi. The enlightened soul understands that the concepts of friend and enemy arise only in relation to familiar individuals. The ignorant soul, who does not see their true self, perceives others as neither friend nor foe. The awakened soul, however, recognizes that no one is inherently a friend or foe. By firmly holding the conviction "So-ham" – "I am the Supreme Soul, possessing infinite knowledge" – one attains stability of consciousness. This stability leads to equanimity. The realization of the soul's distinctness from the body is the foundation for achieving liberation.

The Path to Liberation

Acharya Pujyapada presents straightforward methods for achieving liberation that offer clear insight. The mind is like a lake where waves of attachment and aversion arise. Unless the nature of an object is clearly perceived, the soul cannot be realized through dualistic thought processes. The true self, in its non-dualistic essence, is the soul.

The enlightened individual transcends the concepts of honor and dishonor. Therefore, they must abandon the dualistic thoughts generated by sensory interactions.

The Necessity of Bhed Vigyan

The Bahiratman, who identifies with the body, finds the external world believable and attractive. However, the Samyagdrushti (rightly-seeing soul), with its self-perception, does not place faith in external entities like men and women, and thus develops no attachment to them.

The Detached Antaratman (Inner Self)

The detached inner self reflects: "The knowledge I gain through external objects like the body is not my true nature; it is merely the function of the senses." Shedding this illusionary external grandeur, they enter the light of knowledge. There is a vast difference in the conduct of the deluded soul and the awakened soul. The deluded soul is absorbed in external objects, while the awakened soul withdraws from sensory activity and merges into its true self. They do not consider themselves damaged if their clothes are torn or worn out; the soul remains unaffected by the state of the body. The still, passion-free soul experiences peace and happiness. Thus, liberation is attained by those whose minds are fixed on the immutable nature of the soul.

Acharya Pujyapada states that one who appears to be asleep in worldly matters is truly awake in matters of the soul, and one who is awake in worldly matters is asleep in matters of the soul. Therefore, true awakening is self-awareness. Becoming a hermit with matted hair and relying on the body increases worldly attachment. It is a delusion to believe that liberation is achieved through external attire. Where renunciation is necessary, the concept of enjoyment is misplaced, leading to aversion. The text quotes: "They renounce enjoyment for the sake of renunciation, and cultivate attachment where they seek it, fostering aversion elsewhere."

Therefore, the worship of the indivisible soul is considered supreme. By attaining the inner self, the singular, soul-infused Supreme Self is realized. This is the path to be embraced. The Supreme Being, in its essence of power, truly exists within its own nature, requiring no external search. The inner self, by discovering this and abandoning outward-mindedness, attains the Supreme Being through its worship. The Supreme Self is the object of worship and attainment, while the inner self is the worshipper and practitioner. Outward-mindedness is to be renounced and discarded.

Conclusion: Attaining Divine Vision

Through years of studying, contemplating, and reflecting on "Samadhi Shataka," the author has realized that to achieve self-realization, the suffering human being needs Bhed Vigyan. Only then can the soul merge into the soul and attain the state of the Supreme Self. The author emphasizes that this great spiritual work, "Samadhi Shataka," expounds the path to self-realization with exceptional simplicity and charm. It is a masterfully crafted piece of spiritual art that presents the profound subject of spirituality with great appeal. The attainment of self-vision is the provision of new light. "Samadhi Shataka" plays a crucial role in bestowing this divine vision, a truth that can only be understood through direct experience.