Samayik Sutra

This document is a Jain text titled "Samayik Sutra" authored by Gyanendra Bafna and published by Samyag Gyan Pracharak Mandal. The catalog link provided is https://jainqq.org/explore/010683/1. The text, published in August 1974, is a guide to understanding and practicing Samayik, a significant Jain meditation and equanimity practice.

Here's a breakdown of the content presented in the provided pages:

• Title Page (Page 1): Introduces the book "Samayik Sutra" with a Sanskrit verse defining Samayik as equanimity towards all beings, self-control, and abandoning harsh thoughts. It notes the price as ₹2/-.
• Acknowledgements/Donations (Pages 2-3): Pages 2 and 3 list financial contributors and a mention of the editor (Gyanendra Bafna), publisher (Chandraj Singhvi), and publisher's address in Jaipur.
• Activities of Samyag Gyan Pracharak Mandal (Page 4): This page outlines the key activities of the publishing organization, inspired by Acharya Hastimalji Maharaj. These include:
  • Publishing the monthly magazine "Jinavani."
  • Organizing training camps for scholars and religious teachers.
  • Running educational institutions to train scholars and speakers.
  • Conducting religious education camps for children and youth.
  • Sending scholars to preach Jain culture in areas without monks.
  • Honoring scholars and social workers annually.
  • Preparing celibate practitioners or aspirants.
  • Forming committees for the 2500th Nirvana Centenary of Lord Mahavir.
  • Publishing scriptures and other religious literature.
• Introduction to Samayik (Page 6): This page explains that Samayik is familiar to all Jains, young and old. It is defined as the practice to attain equanimity, experiencing neither excessive grief in sorrow nor excessive elation in happiness. It's described as a path to realizing one's true self and a significant step towards moksha (liberation). The text acknowledges that while many practice Samayik, few experience its true joy, often due to a lack of understanding of its essence and the meaning of its sutras. It emphasizes the Jain principle "First knowledge, then compassion" (Padhamam naanam tayo dayā).
• Editor's Note (Page 7): Gyanendra Bafna expresses gratitude to his young friends for inspiring the book, his mentor Acharya Hastimalji for his blessings, Nemichand Bothra for manuscript preparation, Prof. Chandmal Karavat and Sampat Raj Dosi for suggestions, and Prem Bhandari for printing. He hopes the book will inspire young people to embrace Samayik during the 25th Nirvana Centenary.
• Publisher's Note (Page 8): Chandraj Singhvi expresses joy in presenting "Samayik Sutra," praising Gyanendraji Bafna's diligent work in explaining the meanings and resolving doubts. He thanks the contributing individuals and expresses gratitude to the financial supporters from Indore and Agra.
• Navkar Mantra (Pages 9-16): This section details the significance of the Navkar Mantra (also known as Namokar Mantra).
  • It explains the mantra itself: "Namo Arihantanam, Namo Siddhanam, Namo Aayariyanam, Namo Uvajjhayanam, Namo Loe Savva Sadhu Nam." It describes its structure (68 letters, 8 sampada, 9 pada, 108 qualities of the five Parameṣṭhis).
  • It defines Parameṣṭhi as those in supreme positions: Arihants and Siddhas (Gods) and Acharyas, Upadhyayas, Sadhus (Gurus).
  • It highlights the mantra's power to purify the soul and protect from harm.
  • It emphasizes it as the supreme dravya (material) and bhava (spiritual) auspiciousness.
  • It stresses that Jainism is a religion of virtues, not of specific individuals or sects, as seen in the mantra's general terms.
  • It explains the concept of the ninefold path (navapad) and the message of equanimity.
  • Detailed explanations are provided for:
    • Arihant: Enemies destroyed (karmic impurities), absence of 18 defects and presence of 12 virtues (including 8 Pratiharyas and 4 infinite qualities).
    • Siddha: Those who have accomplished their soul's work, attaining a formless, eternal state. Various classifications of Siddhas are mentioned.
    • Acharya: Leaders who practice and guide others in the five Achāras (conducts), possessing 36 virtues.
    • Upadhyaya: Those who teach the 11 Angas, 12 Upangas, and other scriptures, possessing 25 virtues.
    • Sadhu: Those who follow the five great vows (Mahavratas), five Samitis (disciplines), and three Guptis (restraints), possessing 27 virtues.
  • It clarifies the difference between Arihants and Siddhas, noting that Siddhas have destroyed all eight karmas, while Arihants have destroyed the four ghātī karmas.
  • It explains why Arihants are placed first in the mantra due to their active role in guiding the world.
  • It details the number of letters in the mantra.
• Guru Vandan Sutra (Pages 16-19): This section focuses on saluting the Guru.
  • It defines "Guru" as one who dispels darkness (ignorance and delusion).
  • It explains the ritual of salutation (vandan), emphasizing the importance of vinaya (humility), bhakti (devotion), and bahumān (respect).
  • It differentiates the meanings of vandāmi (praise with speech), namasāmi (salute with mind and body), sakāremi (mental respect), and sam'māni (honoring with actions).
  • It lists the qualities of a Guru: kalyāṇam (auspicious, welfare-giver), mangalam (auspicious, remover of ill-fortune), devayam (divine qualities), and cheyem (knowledgeable, delighting the mind).
  • It discusses different types of vandan (excellent, medium, inferior) and the method of salutation.
  • It explains why Gurus are saluted three times (representing Right Faith, Right Knowledge, and Right Conduct).
  • It touches upon the tradition of pradakshina (circumambulation) in salutation.
• Samyaktva Sutra (Pages 20-24): This section explains Samyaktva, which means Right Faith or Right Understanding.
  • It presents the sutra: "Arihanto mah devo, jaavajjivam susahuṇo gururṇo. Jinapannattam tatt' is sammatt mae gahiyam." (I take Arihants as my God, true Sadhus as my Gurus, and the truth expounded by the Jinas as my principle.)
  • It defines Samyaktva as faith in the true God (Arihants), true Guru (Nirgrantha monks), and true Dharma (as preached by Jinas).
  • It emphasizes Samyaktva as the first step out of ignorance (mithyātva) towards spiritual light and the foundation for higher spiritual attainment.
  • It states that without Samyaktva, neither the householder's nor the ascetic's path can be attained, making it essential for moksha.
  • It compares Samyaktva to a digit that gives value to numbers; without it, even immense spiritual practices are fruitless.
  • It highlights Samyaktva as a discriminating vision to understand right and wrong, truth and falsehood.
  • It describes Samyaktva as a panacea for all suffering, bringing equanimity in happiness and sorrow.
  • It clarifies that true devotion is towards Arihant (passionless beings), not worldly deities.
  • It defines a true Guru as one who is free from worldly attachments and practices the five great vows.
  • True Dharma is defined as that which is preached by omniscient beings, emphasizing non-violence (ahimsā), self-control (sanyam), and austerity (tapa).
  • It addresses questions about whether Samyaktva can be given or taken, its daily recitation, and its characteristics (peacefulness, detachment, compassion, faith).
• Ālochanā Sutra (Pages 24-29): This section details the process of confession and atonement for sins committed during Samayik.
  • It begins with the sutra starting "Icchākāreṇaṁ sandisaha bhagavaṁ..." which is a plea for permission to confess.
  • It lists various types of subtle violence (himsa) committed during daily activities like walking, moving, touching plants, water, soil, etc., and through actions like hitting, pushing, pressing, etc.
  • It categorizes living beings into five types based on senses (one-sensed to five-sensed) and enumerates ten ways violence can occur.
  • The confession concludes with "Tassa michchhāmi dukkadam," meaning "May my wrong actions be fruitless."
  • It explains that this confession purifies the soul from the "dirt" of sins, much like soap cleans clothes.
  • It discusses the names of this section (Ālochanā Sutra, Airyāpathikī Pratikramaṇ, Icchākāreṇaṁ).
  • It clarifies that Michchhāmi Dukkadam is not just a phrase but a sincere expression of repentance and a resolve to refrain from wrongdoing.
• Tass Uttarīkaraṇa Sutra (Pages 30-34): This section describes Kāyotsarga (standing still and contemplating) as a means of further purification.
  • The sutra begins with "Tassa uttarī karaṇeṇaṁ..." expressing the intent to perform kāyotsarga for purification and destruction of sins.
  • It acknowledges natural bodily actions (āgāra or exceptions) that may occur during kāyotsarga and asks for them to be considered unbroken and unviolated. These include breathing, coughing, sneezing, yawning, belching, passing gas, etc.
  • The practitioner vows to remain in this state until they recite the Navkar Mantra and then dedicate themselves to the divine through stillness, silence, and contemplation.
  • It explains Kāyotsarga as a practice to detach from the body's distractions and focus on the soul.
  • It outlines the objectives of Kāyotsarga: making the soul superior, atonement, purification, removal of inner afflictions (shalya), and destruction of sins.
• Lokassa Sutra / Chaturvimśati Stava (Pages 35-43): This section is a hymn of praise for the 24 Tirthankaras (Jain spiritual teachers).
  • It starts by praising the Tirthankaras as illuminators of the world, founders of the Dharma-Tirtha, conquerors of passions, and omniscient beings.
  • It then systematically names and praises each of the 24 Tirthankaras of the present era, from Rishabhanatha to Mahavir.
  • It attributes various noble qualities to the Tirthankaras, such as being free from impurities, fear of birth and death, having infinite knowledge and vision, being the light of the world, giving refuge, guiding on the path to liberation, and being the lords of the world.
  • The hymn expresses the devotee's desire for the Tirthankaras' grace, seeking health, enlightenment, and supreme peace.
  • It emphasizes that the praise is due to the virtues of the Tirthankaras, not their physical form or lineage.
  • It highlights the purity and illuminating power of the Tirthankaras, comparing them to the moon and the sun.
  • It discusses the meaning of titles like Jin (conqueror) and Arihant (destroyer of enemies).
  • It concludes with the aspiration to attain Siddhahood (liberation).
• Sāmāyika Pratigñā Sutra (Pages 44-48): This is the core sutra for taking the Samayik vow.
  • The practitioner declares, "Karemi bhante Sāmaiyam, Sāvajj-jogaṁ paccakkhāmi. Jaav niyamaṁ pajjuvāsāmi." (O Bhagavan, I perform Samayik. I renounce all sinful activities. I will observe the vows until the rule ends.)
  • They pledge to not perform or cause to be performed sinful acts through mind, speech, or body.
  • Finally, they confess and repent for any past transgressions: "Tassa bhante paḍikkamāmi, nidāmi, garahāmi, appāṇaṁ vosirāmi." (O Bhagavan, I confess, condemn, and self-reproach for that, and release my soul.)
  • The text explains that this vow involves renouncing sinful or reprehensible activities (sāvajj joga).
  • It clarifies the practitioner's commitment to avoiding or causing sinful actions through mind, speech, and body.
  • It explains the concepts of karaṇa (doing), kārayāmi (causing to be done), and anumodanā (approving) in the context of the vow.
  • It mentions the five transgressions (atichāras) of Samayik.
• Shakrastava / Pranipāta Sutra (Pages 49-58): This is another hymn of praise, often referred to as Namo Thuthunam or Shakrastava, as it is believed to have been recited by Lord Indra.
  • It begins with "Namo Thuthunam" and then lists numerous epithets describing the virtues and qualities of the Tirthankaras.
  • These epithets highlight their roles as: originators of Dharma, founders of the Dharma-Tirtha, self-awakened ones, supreme among men, like lions, lotuses, fragrant elephants, lamps of the world, givers of fearlessness, knowledge, refuge, compassion, and the path to liberation.
  • It praises them as conquerors of passions, those who have crossed and help others cross the ocean of existence, the enlightened, the liberated, omniscient, all-seeing, and those who have attained the state of Siddhi (liberation).
  • The text emphasizes that true worship is based on virtues, not external factors.
  • It explains the significance of specific epithets in detail.
• Samapti Sutra (Pages 60-63): This is the concluding sutra for ending the Samayik.
  • It reiterates the five transgressions (atichāras) of Samayik: wrong intention of mind, speech, body, forgetting that one is in Samayik, and not being steadfast in Samayik.
  • It also covers the ten faults of the mind, ten faults of speech, and twelve faults of the body that can afflict the practice.
  • It mentions other transgressions like engaging in worldly talk (vikathā), dwelling on worldly desires (saṃjñā), and committing atikrama, vyatikrama, atichāra, anāchāra.
  • It concludes with "Tassa michchhāmi dukkadam" for any lapses.
  • It explains the meaning of these transgressions and the importance of confessing them.
• Samayik: Vrat Grahan va Samapan Vidhi (Pages 64-66): This section describes the ritualistic procedure for commencing and concluding Samayik.
  • It outlines steps like purifying the place, changing into clean clothes, using a clean seat, and facing the northeast direction.
  • It lists the sequence of sutras to be recited before starting Samayik (including Navkar Mantra, Samyaktva Sutra, Ālochanā Sutra, Lokassa, etc.).
  • It also describes the procedure for concluding Samayik.
• Samayik ke Battis Dosh (Pages 66-70): This section elaborates on the 32 faults that can occur during Samayik, categorized into:
  • 10 Faults of the Mind: Lack of understanding, desire for fame, seeking worldly gain, pride, fear, coveting results, doubt, anger, disrespect, and lack of enthusiasm.
  • 10 Faults of Speech: Foul language, careless speech, singing worldly songs, incomplete recitation, arguments, worldly talk, joking, impure pronunciation, disregard for scripture, and mumbling.
  • 12 Faults of the Body: Improper posture, unstable posture, restless eyes, engaging in sinful activities, leaning on objects, fidgeting, laziness, cracking joints, removing dirt, gazing sadly, sleeping, and being served by others.
• Samayik: Sankshipt Parichay (Pages 71-74): This section provides a concise overview of Samayik.
  • It reiterates that Samayik is a significant practice for both ascetics and householders, representing equanimity and the renunciation of sinful activities.
  • It defines Samayik as the attainment of equanimity (samabhāva), free from attachment and aversion, in all situations.
  • It offers various interpretations of the word Samayik, including the cessation of passions, the practice of the three jewels (Right Faith, Knowledge, Conduct), universal friendliness, and timely practice.
  • It differentiates between Āgāra Samayik (householder's temporary Samayik) and Anāgāra Samayik (ascetic's lifelong Samayik).
  • It emphasizes that Samayik is a rare and potent practice for spiritual progress and liberation, requiring purity in substance, place, time, and mental attitude.
• Samayik ki Durlabhta va Iska Mahatva (Pages 74-76): This section discusses the rarity and importance of Samayik.
  • It quotes Lord Mahavir stating that all those who have attained or will attain moksha do so through Samayik.
  • It emphasizes that Samayik is a crucial step on the path to liberation, more valuable than immense donations or severe austerities without equanimity.
  • It describes Samayik as a potent medicine for karmic diseases, leading to the destruction of ghātī karmas and the attainment of Keval-jnana (omniscience).
  • It highlights that Samayik cannot be bought with worldly possessions and requires dedicated practice to achieve its true value.
• Samayik Prashnavali (Questions and Answers) (Pages 76-81): This section addresses common questions about Samayik.
  • It clarifies the definition of Samayik and what is renounced during the practice.
  • It discusses the difficulty of perfect Samayik but encourages consistent practice and confession of faults.
  • It explains the benefits of even a partially correct Samayik and the importance of striving for perfection.
  • It details the prescribed attire and items for Samayik.
  • It addresses the order of observing vows and the significance of Samayik as the ninth vow.
  • It provides detailed procedures for answering nature's calls during Samayik, emphasizing minimal harm to living beings, especially at night.
  • It discusses the handling of personal belongings like money, jewelry, and watches during Samayik.
  • It offers advice on controlling the mind during Samayik, suggesting engagement with scriptures and spiritual discourse.

In essence, "Samayik Sutra" is a foundational text for Jains seeking to understand and practice Samayik. It meticulously breaks down the prayers, vows, rituals, and underlying principles, offering a comprehensive guide for spiritual discipline and the pursuit of equanimity.