Samta

Here's a comprehensive summary of the Jain text "Samta" by Priyam, based on the provided pages:

The book "Samta" (Equanimity) by Priyam, published by Ashapuran Parshwanath Jain Gyanbhandar, explores various facets of achieving equanimity and inner peace, drawing heavily from Jain scriptures and philosophy. The central theme revolves around cultivating a balanced state of mind that remains undisturbed by external circumstances or internal fluctuations.

Key Concepts and Themes:

• Overcoming Attachment and Expectations (Page 2-3): The text begins by addressing the shock and disappointment we experience when reality doesn't align with our expectations or "shoulds." It posits that the root cause is not the event itself, but the underlying "pride" or assumption that things should happen according to our desires. The true ascetic, as per scriptures, has no preconceived notions or opinions. The author emphasizes "yathapramavartita" (acting according to what naturally arises) and the state described in the Bhagavad Gita as freedom from dwelling on the past and yearning for the future. Equanimity is found when one's happiness is not dependent on external conditions but is instead "in one's own hands."

• The Nature of "Home" and Detachment (Page 4-5): The concept of "home" is redefined from a physical structure to the feeling of "mine-ness" or attachment. This attachment can extend to people, possessions, or even the body. The text highlights that true detachment is essential for spiritual progress. Even learned individuals who remain attached are considered "ignorant." The core message is that "home" is an internal construct, and recognizing all beings as equal, free from the sentiment of "ours" and "theirs," leads to liberation from this internal home.

• Natural Bliss and Samaras (Page 6-7): The text delves into the concept of "sahajānandata" (natural bliss) and "ātmarāmaṇatā" (finding joy in the self). These are described as states where the mind ceases to be just a mind, leading to "unmanīkaraṇa" (transcending the ordinary mind) and a "lay" or dissolution in "samarasa" (evenness or equanimity). This evenness applies to all experiences, whether pleasant or unpleasant, perceived as similar. The text clarifies that what appear as opposites (like causes of worldly existence and causes of liberation) are not truly so; the perceived difference arises from ignorance. True equanimity involves transcending attachment even to spiritual practices like "dharmarāga" (attachment to religious duties).

• Equanimity in Worldly and Liberated States (Page 8-9): The essence of equanimity is presented as the ability to see all things and experiences as the same. Just as a deaf person perceives all sounds alike, or someone unattached to food perceives all meals equally, an equanimous person views worldly existence and liberation with indifference. The text contrasts attachment (rāgī) and aversion (virāga) with a state of being free from both the desire to grasp and the desire to relinquish. This state of being "vitaraag" (free from passions) is the ultimate goal, with detachment (tyāga) and dispassion (virāga) serving as stepping stones. The pursuit of detachment and dispassion leads to the state of non-attachment.

• The Purity of Equanimity (Page 10-11): Equanimity is equated with "sāmayika" (a state of equanimity and concentration). This is described as an unbroken, faultless equanimity where everything is perceived equally – a blade of grass and a gem, a beautiful woman and an ape, happiness and sorrow, worldly existence and liberation. The text argues that perceived differences arise from "vikalpa" (imaginations or conceptualizations). When these conceptualizations cease, only the true nature of things remains, which is uniform. The author emphasizes that "facts" do not hinder equanimity, but "imaginations" do. The ability to see past these imaginations, to distinguish between reality and conceptual overlay, is the essence of "sāmayika."

• Happiness and Suffering Beyond Desire (Page 12-13): The common understanding of happiness as the fulfillment of desires and suffering as the frustration of desires is challenged. The text introduces the idea of a state where desire itself is absent. This is an extraordinary state that most cannot even imagine. The analogy of an itch that one wants to perpetuate by scratching, rather than cure, illustrates this point: people are drawn to the means of enjoyment but not to the cessation of desire itself. True equanimity is found in being "āgraha-duḥkha-rahita" (free from insistence and suffering). Insistence, born from unchecked desire, is identified as the root of suffering.

• The Illusion of Others' Happiness (Page 13-15): This section beautifully illustrates the "hide and seek of happiness" through the metaphor of a bird wishing it were a cloud and a cloud wishing it were a bird. Both envy each other's perceived freedom. The text highlights the common human tendency to believe that others are happier and that we are less fortunate. This is likened to the saying, "mountains look beautiful from afar." The examples of childless couples envying those with children, and parents with children envying the peace of the childless, along with the rich envying the poor's family connections and vice-versa, all point to this universal misunderstanding. True happiness, the text asserts, is not caused by external factors; it is spontaneous and inherent. Happiness derived from causes is transient and can lead to greater sorrow when the cause is removed. The pursuit of material possessions and wealth is a path to suffering. The true path to happiness is to compete with one's past self, striving to possess less. The core principle is that "all that is dependent is suffering; all that is self-dependent is happiness." The ocean of bliss resides within the soul.

• The Golden Penance of Forbearance (Page 16-20): This extensive section focuses on "śabdatiikṣā" (forbearance of harsh words). It acknowledges the difficulty of enduring criticism and sharp words, unlike other discomforts that can be rationalized. The text then presents a series of quotes from various Jain scriptures (Ācārāṅga Sūtra, Uttarādhyayana Sūtra, Puṣpamālā, Praśamarati, Tattvārthabhāṣya, Daśavaikālika Sūtra, Adhyātmakalpadruma) to guide the reader on how to cultivate this virtue.

  • Ācārāṅga Sūtra: Encourages unwavering endurance of all types of words, likening the wise person to a mountain unmoved by winds. Anger, complaint, sorrow, despair, etc., are seen as products of misunderstanding. The choice to pick up or discard the "arrow" of words rests with the individual.
  • Uttarādhyayana Sūtra: Advises seeing the underlying gentleness even in harsh words from spiritual preceptors, recognizing that such guidance is invaluable. It suggests embracing the "sweetness" within the "bitterness" of critical feedback.
  • Puṣpamālā: Describes the initial sharpness of a Guru's words, which, if accepted with devotion, transforms into a cooling balm, like a lotus petal. Rejecting these words leads to lifelong suffering.
  • Praśamarati: Compares a Guru's words to the cooling sandalwood from the Malaya mountain, capable of extinguishing the "heat" of one's transgressions. A long-sighted perspective reveals the true cooling nature of these words.
  • Tattvārthabhāṣya: Suggests analyzing whether critical words are true or false. If true, accept them; if false, simply let them pass. Anger is deemed unnecessary in either case.
  • Daśavaikālika Sūtra: Acknowledges the immediate negative impact of harsh words but urges the reader to transcend this common reaction. Forbearance is presented as a high form of spiritual practice, the "path of the supreme." Winning over one's senses before they stray is key.
  • Adhyātmakalpadruma: States that letting go of pride when insulted constitutes unbroken penance, leading to eternal welfare. Clinging to pride, however, negates any existing penance and leads to suffering. Releasing pride brings true honor and ultimate happiness.

In essence, "Samta" is a guide to inner peace and liberation through the cultivation of equanimity. It emphasizes detachment from desires and expectations, understanding the true nature of "home" and self, finding joy within, and developing the resilience to endure all circumstances with a balanced mind, particularly by mastering the art of responding to criticism with grace and understanding.