समयसार का समय
By डां. महेन्द्रसागर प्रचण्डिया
Summary
The text discusses the concept of "Samayasara" (Essence of the Self) as presented by Acharya Kundakunda, a prominent Jain philosopher. The term "samaya" is derived from the prefix "sam" (together, at one time) and the root "i" (to go), meaning to move together or change from one state to another in a single moment. In common usage, samaya refers to time units like moments and minutes, but in Jain doctrine, it signifies remaining stable in one's own nature. The six substances—soul, non-soul, dharma, adharma, space, and time—are considered samaya because they abide in their intrinsic nature. Among these, the soul (atma) is the most essential due to its quality of consciousness, hence the text is named Samayasara. Samayasara is described in two ways: Karya Samayasara (the effect), which is the pure soul endowed with infinite knowledge and free from activity, and Karana Samayasara (the cause), where meditation on the soul's nature leads to the destruction of karmas. Acharya Kundakunda distinguishes between svasamaya (one's own self) and parasamaya (the external), stating that a soul established in pure perception, knowledge, and conduct is svasamaya, while one attached to karmic matter is parasamaya. The text emphasizes that external signs, whether of ascetics or householders, are not the path to liberation; rather, right perception, knowledge, and conduct constitute the true path. It warns against attachment to rituals and external forms, comparing even virtuous actions to golden chains that still bind. Liberation comes not from intellectual discussion but from spiritual effort. The soul, entangled in karmic bonds since beginningless time, can only free itself by realizing its true nature. The text concludes that one who studies Samayasara, understands its meaning, and abides in the pure self attains supreme bliss.
Conclusion
The document underscores that true liberation is not achieved through external symbols, rituals, or intellectual debate, but through direct realization of the pure self (śuddhātma). It emphasizes that attachment to any form—whether ascetic or householder—constitutes bondage, and that only by cultivating discriminative knowledge (bheda-vijñāna) and abiding in one’s intrinsic nature can one transcend karmic entanglement. The text’s core implication is that spiritual practice must shift from outward conformity to inner awakening, where the soul recognizes itself as distinct from matter. Ultimately, the outcome for the sincere aspirant is the attainment of supreme bliss by dwelling in the self, as taught by Ācārya Kundakunda. This calls for a profound reorientation from ritualism to authentic self-knowledge as the sole path to freedom.