Samayam Goyam Ma Pamaye - Book Summary

Here's a comprehensive summary of the Jain text "Samayam Goyam Ma Pamaye" by Ramanlal C. Shah, based on the provided pages:

The book "Samayam Goyam Ma Pamaye" delves into the profound teachings of Jainism, specifically focusing on the significance of the phrase "Samayam goyam, ma pamayao" (O Gautama, do not be negligent/careless), a key instruction given by Lord Mahavir to his chief disciple, Gautama Swami.

Page 1: The Significance of Diwali and Gautam Swami's Kevala Jnana

The text begins by connecting Diwali to the Nirvana (liberation) of Lord Mahavir Swami, describing it as a day of great auspiciousness (kalyanak) for all Tirthankaras. The celebration of Nirvana with numerous lamps is why the festival is called Diwali.
A crucial event associated with Lord Mahavir's Nirvana is that of Gautam Swami attaining Kevala Jnana (omniscience). The text explains that Gautam Swami could not attain Kevala Jnana as long as Lord Mahavir was alive due to his intense devotion and attachment to the Lord. While this attachment was commendable from a worldly perspective, it was an obstacle to his own spiritual liberation.
Lord Mahavir attained Nirvana on Diwali, and on the morning of the next day (Besnu Varsh - the New Year), Gautam Swami, in a state devoid of attachment (ragarahit avastha), attained Kevala Jnana.
The relationship between Lord Mahavir and Gautam Swami lasted for thirty years. Shortly after Mahavir Swami attained Kevala Jnana, he encountered Indra Bhuti Gautam and eleven other eminent Brahmin scholars in Pavapuri. After engaging in philosophical debates and satisfying their doubts, they, along with their disciples, became followers of Mahavir Swami and attained the status of Ganadharas (chief disciples). From that day until Mahavir Swami's Nirvana, Gautam Swami accompanied him continuously for approximately 30 years.

Page 2: The Obstacle of Attachment and the Power of Words

Gautam Swami possessed four types of knowledge: Mati Jnana (sensory knowledge), Shruta Jnana (scriptural knowledge), Avadhi Jnana (clairvoyance), and Manahparyav Jnana (telepathy). However, due to his intense attachment to Lord Mahavir, he was unable to attain Kevala Jnana.
Interestingly, Gautam Swami could grant Kevala Jnana to those he initiated, yet he himself did not attain it. The text highlights that overcoming hatred (dwesh) is not as difficult as overcoming attachment (raag).
Lord Mahavir was aware of Gautam Swami's mental state and repeatedly advised him, "O Gautama! Do not be negligent even for a moment (samayam)."
The phrase "Samayam goyam, ma pamayao" is repeated numerous times in the Agam Granthas, often as the concluding line of verses in Uttaradhyayan Sutra's tenth chapter. These words, spoken by the Lord, have echoed in the minds and ears of people for two and a half thousand years, much like some of his other pronouncements. While advice from ordinary individuals is quickly forgotten, certain words possess timeless power and continue to resonate with the same force and energy across generations.
Words are described as having infinite power, even being identified as "Brahma" (the ultimate reality). Words have the capacity to travel across the entire world, depending on the force imbued in them by the speaker. Humans and countless other beings constantly utter sounds and words, both expressed and unexpressed. Most of these words fade away and disappear in the flow of time. Some words may remain alive for a few decades or centuries, while others, like "Samayam goyam, ma pamayao," will continue to guide humanity for thousands of years.
Certain words originate from the heart, while others emerge from the deep recesses of the mind. These words carry pure, affectionate, honest, and benevolent vibrations that immediately touch the listener. Some words flow not just from the heart or mind but are the essence extracted from the entire soul and existence.

Page 3: Words of the Soul and the Nature of Negligence

Words that emanate from the entire soul and existence are considered pure and naturally flow from the Jain essence. Even if spoken to a single person, these words are uttered with compassionate concern for the well-being of all beings, or they are spoken spontaneously with good intentions. Such words possess immense power that time cannot diminish; instead, time polishes them to become more beautiful and radiant. The words Lord Mahavir spoke to Gautam Swami possess this divine and extraordinary power.
Lord Mahavir imparted significant teachings to Gautam Swami and, through him, to countless beings. His repeated advice to Gautam Swami was to avoid negligence. This is a form of prohibitory instruction, advising what not to do. Similar cautionary advice is given by elders, wise individuals, teachers, and saints in various aspects of life – practical, social, personal, and communal. This also applies to the spiritual path.
The advice given to Gautam Swami, though seemingly simple, is described as the deepest and most subtle teaching on the spiritual path. If fully implemented, it could lead to Kevala Jnana and liberation in an instant.
Living well is an earthly characteristic of beings. However, only a few rare individuals realize that beyond this material life filled with pleasures and possessions, there exists an eternal, unconditioned existence. Just as many worldly tasks remain undone due to negligence, certain spiritual achievements are not attained due to a state of mental negligence (pramatta).
Four key factors contributing to this negligence are Maya Mithyatva (false belief), Avirati (lack of restraint), Kashayas (passions), and Yogas (activities of mind, speech, and body). From the perspective of the wise, the world is shrouded in the dense darkness of ignorance or false belief. Even those who have dispelled this darkness and gained true understanding can get stuck in Avirati due to negligence.
Negligence ensnares beings in complex webs. Passions like anger and the activities of mind, speech, and body prevent a soul from progressing on the right path. Souls that develop their inner strength can overcome all obstacles and progress towards liberation, but achieving constant vigilance (apramattavastha) moment by moment is extremely difficult. Even among those on this path, many understand what Dharma (righteousness) is but do not practice it, and understand what Adharma (unrighteousness) is but do not refrain from it.

Page 4: The Difficulty of Right Conduct and the Meaning of "Samayam"

Despite the challenges, reaching a stage of understanding what is right and wrong, even if not acting upon it, is considered fortunate. The text quotes a verse: "I know Dharma, but I do not practice it. I know Adharma, but I do not refrain from it." Even this level of awareness is considered desirable.
Attaining Samyak Darshan (right faith) and Samyak Jnana (right knowledge) is not easy, but even after acquiring them, practicing Samyak Charitra (right conduct) in accordance with them is even more difficult. Negligence plays a significant role in this. Mohaniya Karma (deluding karma) distracts the soul. Even subtle attachments are difficult for the soul to shed. Achieving Vitaragapanu (non-attachment) is not easy, and even when achieved, it can be lost due to negligence.
Souls often fluctuate between the sixth and seventh spiritual stages (gunasthanas). Due to negligence, a soul cannot stabilize at a higher spiritual stage. Those who repeatedly practice stabilization eventually become steady. Only a few rare great souls attain steadiness and progress upwards in the first attempt by becoming vigilant.
The functioning of the mind is extremely subtle. This is why the Lord used the word "Samayam." He advised Gautam Swami, "Do not be negligent even for a Samayam." While "samay" usually means time, here it is used in a specific Jain technical sense. Samayam refers to the smallest unit of time. Many "asamkhyata samayas" (innumerable samayas) pass in the blink of an eye.
Illustrative examples are provided to explain the concept and measure of "samayam." For instance, if a needle passes through hundreds or thousands of flower petals held together, the infinitesimally small duration it takes for the needle to pass through one petal and enter the next is called a "samayam." Another example is tearing a long, old garment with a single jerk; the time between one thread breaking and the next thread breaking can be considered a "samayam."
Our mind is incredibly subtle. Every moment, and even every "samayam," a continuous flow of thoughts, emotions, and vibrations occurs. It is rare for this flow to remain free from negligence at every "samayam." Only great practitioners can achieve this. While it might be impossible in this current Fifth Era (Pancham Kal), striving in that direction is not impossible.
The instruction Lord Mahavir Swami gave to Shri Gautam Swami, who was a strict follower of the Pancha Achara (five vows), a powerful practitioner, and possessed of four types of knowledge – "Samayam goyam, ma pamayao" – serves as sustenance and support for travelers on the path to liberation. Even if a fraction of this teaching is incorporated into our present lives, it can lead to a sense of spiritual fulfillment in worldly life as well.