सांमायिक आवश्यक का स्वरूप
Summary
The text discusses the concept of Samata (equanimity) and its importance in Jainism, particularly through the practice of Samayika. It states that Samata is praised in all religions, with Lord Mahavira declaring it as the essence of Aryan religion, and the Gita referring to it as Yoga. Acharya Haribhadra emphasizes that without Samayoga, meditation is impossible. Churnikar Jinadasagani compares Samayika to the sky, which is the foundation of all substances, and describes it as the basis of all virtues, the cause of special attainments, and a restraint on all sins. Jinabhadragani Kshamashramana notes that among the six essential duties, Samayika is the first, and the other five are considered its variations, as Samayika encompasses knowledge, perception, and conduct. He also regards Samayika as the essence of the fourteen Purvas. The text explains that Samayika involves mental stability, the calming of attachment and aversion, and equanimity in pleasure and pain. It is defined as the attainment of equanimity through the abandonment of harmful activities. Acharya Vattakera describes it as maintaining equanimity in life and death, gain and loss, union and separation, friend and foe, and happiness and sorrow. The text outlines three types of Samayika: Samyaktva Samayika, Shruta Samayika, and Charitra Samayika, with the latter divided into Agara (for householders) and Anagara (for ascetics). It also details the qualifications for performing Samayika, stating that one must be vigilant in restraint, discipline, and austerity, and possess qualities like equanimity towards all beings, control of senses, and freedom from deceit. The text concludes by emphasizing that Samayika is a practical form of the supreme equanimity taught by Lord Mahavira, meant to be practiced daily, not just during specific rituals.
Conclusion
The document establishes that sāmāyika, or equanimity, is the foundational practice across Jain spiritual disciplines, serving as the essential basis for all virtues and meditative achievement. Its implications are profound: sāmāyika is not merely a ritual but the practical embodiment of the highest teachings, described as the essence of the fourteen pūrvas and the first among the six essential duties. The outcome is a clear framework for spiritual progress, applicable to both ascetics (as a lifelong commitment) and householders (as a daily practice, even for brief periods). By cultivating samatā—steadiness of mind, freedom from attachment and aversion—practitioners achieve liberation from sinful activities and progress toward self-realization. The text ultimately demonstrates that sāmāyika integrates knowledge, vision, and conduct, making it the indispensable path to spiritual attainment.