Samayik Ka Swarup Va Uski Samyak Paripalna

Here's a comprehensive summary of the Jain text "Samayik ka Swarup va Uski Samyak Paripalna" by Pt. Kanhiyalal Dak:

The book, "The Nature of Samayik and Its Proper Observance," authored by the renowned Jain scholar, writer, and teacher Pt. Kanhiyalal Dak, delves deeply into the concept of Samayik, a fundamental practice in Jainism. The core meaning of Samayik is the attainment of equanimity or a state of balanced composure. However, it is presented as much more than just this, being a profound spiritual discipline that can ultimately lead to Moksha, the ultimate goal of human life.

The author emphasizes that Jainism is an action-oriented religion. Mere theoretical knowledge or scholarly expertise in scriptures is insufficient; the practical aspect (kriya-paksha) is considered equally vital alongside the knowledge aspect (gyan-paksha). Action is seen as a manifestation of faith, which is intimately connected with right conduct and right faith (Samyakdarshan). Quoting the principle "Knowledge without action is a burden," the text highlights that true scholarship lies in acting according to one's knowledge. The ultimate goal of Moksha is achieved through right knowledge and right conduct, where right knowledge encompasses right faith.

The path to liberation in Jainism is considered to begin from the fourth stage of spiritual development (gunasthan), known as Avirata Samyakdrishti, characterized by firm faith in truth. While recognizing truth is crucial, achieving the ultimate goal of Moksha requires complete dedication to the path of spiritual practice, renunciation of attachment to material possessions and the body, and the attainment of complete equanimity. Pure Samayik plays a significant role in achieving this state.

The text categorizes spiritual aspirants into two types: Anagar (those who have renounced worldly life) and Aagar (householders).

• Anagar: Those who completely renounce their homes, wealth, families, and possessions, shedding worldly attachments and dedicating their entire lives to the pursuit of equanimity, are called Anagar. Their practice is termed "Yavatkathik-Samayik," meaning continuous Samayik throughout life.
• Aagar (Shravak): Those who, while being householders and owners of wealth, family, etc., set aside time from their busy lives to practice equanimity, performing Samayik to the best of their ability (typically one session), are called Aagar or Shravaks. Their practice is referred to as "Itvarik-Samayik," meaning intermittent or occasional Samayik. The duration for Itvarik-Samayik is prescribed as two ghadi (approximately 48 minutes).

This distinction clarifies that Samayik is not exclusive to ascetics; householders can also engage in this spiritual practice. While acknowledging the profound significance of "Yavatkathik-Samayik" as an ideal for society, the text asserts that householders can also cultivate spiritual growth through Itvarik-Samayik.

The author then explores the nature of Samayik as described in various Jain scriptures. The Aavashyak Niyukti states that true Samayik belongs to one who maintains equanimity towards all beings, both mobile (tras) and immobile (sthavar). This implies the gradual renunciation of attachment, aversion, possessiveness, and delusion, leading to a state of self-absorption. Only a soul engaged in self-control, discipline, and penance can practice Samayik with peace and concentration; a restless mind cannot.

Samayik is considered the foremost of all vows and a central component of Moksha. From a philosophical perspective, the practice of Samayik is progressively cultivated from the fifth gunasthan to the end of the twelfth gunasthan. In the thirteenth gunasthan (Sanyogi Kevali), when the soul attains a pure, luminous, formless, and complete state, its practice of equanimity is also perfected. At this stage, the soul itself becomes Samayik. The text quotes the Aavashyak Niyukti again: "When the soul's nature transforms into equanimity, the soul itself is Samayik." It is also described as the essence of the fourteen Purvas and the twelve Angas of Jain scriptures.

The text emphasizes that achieving equanimity is not easy; it's a long-term process requiring years of consistent practice. It involves freedom from attachment and aversion, renunciation of sensual desires, detachment from the four passions (kashayas) that cause karmic bondage, relinquishing possessiveness, and meditating on one's true self in solitude. This means remaining engrossed in self-practice while staying away from all sinful activities. The definition provided is: "For one free from sinful actions and without deluded thinking, experiencing equanimity for a brief moment is the Samayik vow."

Initially, one must restrain the mind from moving towards unwholesome activities. The mind, being naturally fickle, is difficult to control. Even a brief restraint of the mind from the influx of karmas (ashrav) is called samvar. Through practice, this stabilization of the mind, or samvar, should be extended to at least 48 minutes or two ghadi to constitute an Itvarik-Samayik.

While time is an indivisible continuum, for practical purposes and mental satisfaction, ancient preceptors fixed the duration of Samayik at one muhurta (approximately 48 minutes). Achieving mental concentration even for this duration is difficult, let alone maintaining it throughout life.

A practitioner of Itvarik-Samayik (a householder) makes a sincere resolution: "O Lord! For one muhurta, I renounce sinful actions with my two bodies (kaya) and three modes of activity (yog). I engage in self-practice with equanimity towards all living beings. If I falter in my resolution, I condemn this vow-breaking sin, reprimand myself in the presence of my guru, and desist from sin." The author laments that today, Samayik is often performed merely to fulfill a quota, becoming a superficial observance focused on external elements like posture and mouth-covering, with internal reflection being neglected. The meaning of the chanted texts is often unknown, and silent contemplation is absent.

Samayik is considered a training vow among the twelve vows of a householder. The term "training" (shiksha) signifies that equanimity is achieved through repeated practice. The goal is to make the soul introspective, a practice that requires not just days or months but years, and perhaps even lifetimes of ingrained habits. The complete eradication of passions is arduous, as even great sages and monks are found to be influenced by attachment and aversion. The sense of "mine" and "yours" persists, making the strict observance of vows challenging.

The text provides a contemplative mantra for the aspirant: "Realize that no external objects are mine, nor am I theirs. With this understanding, relinquish external relationships and prepare yourself for the path of liberation; become stable in your soul. May the Supreme Lord, remembered by all ascetics, praised by all humans and gods, and glorified in the Vedas, Puranas, and scriptures, reside in my heart, making my soul pure like Him."

Through such constant, devotionally pure thoughts, one can avoid the mental, verbal, and physical faults that can arise during Samayik, making the practice increasingly pure in both substance and essence. This flawless Samayik leads to an indescribable and experiential joy.

The author stresses the importance of vigilance to prevent the breach or slip-ups in any vow or spiritual practice, emphasizing that self-satisfaction, not the desire for external validation like praise, honor, fame, or wealth, should be the primary motivation for observance. The impact of the vow is experienced by the soul alone.

Constant awareness of being in the state of Samayik helps eliminate negative thoughts, distractions, and mental restlessness. Paying attention to the prescribed duration of Samayik allows the practitioner to gauge their progress in controlling their fickle mind and identify areas for further spiritual advancement.

Furthermore, the practitioner should reflect on whether they have performed necessary actions within Samayik, such as the Chavishthistav (a ritual of praising the 24 Tirthankaras), and whether they have properly followed the Lord's commands. A commitment to such pure contemplation in the future is crucial.

Finally, the text outlines the conditions for the proper observance of Samayik: avoiding the 32 faults (doshas) of Samayik, refraining from the four types of idle talk (vikatha), not succumbing to the four types of desires (sanjna), and not committing the four types of breaches of vow (transgression, violation, transgression, and impropriety – atikram, vyatikram, atichar, anachar), whether knowingly or unknowingly. Only by adhering to these principles can Samayik be considered as having been properly observed.