Quotations From Scriptures:

SAMAYASAAR is the most important philosophical work by Acharya Kundkund. The word SAMAYA is used for self or soul (ATMA). Thus SAMAYASAAR deals with the nature of self. The knowledge of soul and its relationship with its environment is of extreme importance. The following quotations depict how one can attain equanimity and peace of mind through discerning knowledge.

Acharya Amrit Chandra, in the ATMAKHYAATI exposition of SAMAYASAAR writes:(2) Ignorance (AJNAAN) causes confusion (ADHYAAS) of the intellect. On account of this, thirsty animals run towards a mirage to quench their thirst thinking that it is a lake full of water. Again the same confusion caused by ignorance frightens men in the dark at the sight of a rope and makes them run away from it thinking it is a snake. Similarly, on account of this confusion caused by ignorance, an individual falsely identifies the pure and serene nature of his/her soul with his/her body and imagines that he/she is the creator of the various psycho-physical activities caused by impure karmas. This is like considering that a calm and serene ocean generates numerous waves, which, in fact, are caused by atmospheric pressure. Rational knowledge produces discrimination between self and non-self, just as the legendary swan can separate water from milk. A serene soul, set in its true nature, is able to understand that it is not the creator of the various impure psycho-physical changes caused by an alien agency (karma and the environment).

Discerning knowledge is extremely important. It helps us to react properly to the various situations we encounter in our daily lives. Bondage and fruition of karmas depend on our reactions &endash; thoughts and feelings. Consequently, our physical and metal well-being depends on how we react in different circumstances. In the following couplets, Acharya Kundkund presents a rational way of looking at and reacting to different kinds of situations, and thus attaining equanimity, self-restraint and happiness in life.

How to maintain equanimity in situations of rebuke and praise?

NINDIYASANTHUYAVAYANAANI POGGALA PARINAMANTI BAHUGAANI |

TAANI SUNIOON RUSAI TOOSAI PUNO AHAM BHANIO || 373 ||

Words of rebuke and praise that we hear are

mere different kinds of vibrations of material particles;

on receiving these vibrations, one becomes angry or pleased,

thinking, "I have been addressed in this manner."

On hearing words of blame or praise, we should keep our cool thinking that sound consists of vibrations of particles of matter, and that, soul being different from matter, can not be affected by transformations of matter. If we react to words with feelings of joy or anger, we indulge in attachment and aversion which are the root cause of worldly misery. It is important to realize that equanimity entails that we maintain our composure in all kinds of situations, pleasant as well as unpleasant. In 'My Aspirations', the great scholarly poet, Pandit Jugal Kishore Mukhtar, says:(3)

Neither may I be too joyous,

Nor may I be nervous in pain.

In our everyday lives, words of praise or rebuke serve as stimulants to which we are apt to react positively or negatively. These reactions affect the influx of karma. They also influence the fruition of karma associated with the soul of the individual. If somebody says unpleasant words, we should think that his words can not affect our soul unless we let them. Thus by not reacting negatively to others' speech, we can avoid suffering the influence of our past karma.

Words can not make us angry:

POGGALADAVVAM SADDATTAPARINAYAM TASSA JAIGUNO ANNO |

TAMHA NA TUMAM BHANIO KINCHIVI KIM RUSASI ABUHO || 374 ||

Sound consists of modifications of material particles,

thus its attributes are totally different from those of a soul;

so the self is not addressed by sound waves, and

therefore it is ignorance on our part to become angry.

In this couplet, the scholarly acharya says that we should realize the fact that soul is different from its surroundings. The transformations of material surroundings occur on account of the intrinsic attributes of matter. The transformations of a soul occur on account of its intrinsic nature. So material transformations can not influence the soul. It is the lack of understanding of these facts which leads to passions like anger.

Favorable and unfavorable words:

ASUHO SUHO VA SADDO NA TAM BHANAI SUNASU MAN TI SO CHEV |

NA YA AEI VINIGGAHIUM SOYAVISAYAMAAGAYAM SADDAM || 375 ||

On their own, inauspicious or auspicious words,

do not compel us to pay attention to them;

the sound vibrations, falling on the organ of hearing,

can not seize the attention of the listener.

The transformations of material particles &endash; sound vibrations, can not impel an individual to pay attention to them. Even when his/her sense of hearing is stimulated by these vibrations, it is up to the individual to react to them or not.

Pretty and unsightly scenes:

ASUHAM SUHAM CHA ROOVAM NA TAM BHANAI PECHCHAA MAN TI SO CHEV |

NA YA AEI VINIGGAHIUM CHAKKHUVISAYAMAAGAYAM ROOVAM || 376 ||

An unpleasant or pleasant visual form,

on its own accord, does not ask us to watch it;

even the visual stimulus reaching the eye

can not force us to pay attention to it.

We see a variety of objects, some beautiful and attractive, others unsightly and unpleasant. We may choose not to look at them. Even if we happen to glance them, we have the liberty to develop or not develop feelings of attachment or aversion towards them. In all such situations, it is desirable to remain indifferent. Such attitude results in real happiness.

Pleasant and unpleasant odors:

ASUHO SUHO VA GANDHO NA TAM BHANAI JIGGHA MAN TI SO CHEV |

NA YA AEI VINIGGAHIUM GHAANAVISAYAMAAGAYAM GANDHAM || 377 ||

A disagreeable or agreeable odor,

on its own accord, does not ask us to smell it;

even the smell reaching into the nose

can not force us to recognize or analyze it.

Again it is advisable not to react to stimuli obtained with the sense of smell. We may sense good or bad odors, but we have the freedom to react to them or not.

Tasteful and distasteful foods and drinks:

ASUHO SUHO VA RASO NA TAM BHANAI RAS MAN TI SO CHEV |

NA YA AEI VINIGGAHIUM RASANAVISAYAMAAGAYAM TU RASAM || 378 ||

A distasteful or tasteful food or drink,

on its own accord, does not ask us to taste it;

even the stimulus reaching the taste buds

can not force us to pay attention to it.

Just as in the case of senses of hearing, sight and smell, when we encounter delectable or disagreeable foods or drinks, we should keep our composure. We should be content with the clean and healthful food that is offered to us. Our limitless desires result in dissatisfaction and unhappiness.

Pleasant and unpleasant sensations of touch:

ASUHO SUHO VA FAASO NA TAM BHANAI FAAS MAN TI SO CHEV |

NA YA AEI VINIGGAHIUM KAAYAVISAYAMAAGAYAM FAASAM || 379 ||

An object that feels unpleasant or pleasant,

on its own accord, does not ask us to touch it;

even the stimulus received by touching it

can not force us to pay attention to it.

We feel hot and cold, rough and smooth, hard and smooth things and derive pleasure and pain. The sense of touch is very difficult to restrain. However, remaining indifferent to objects of pleasure and pain is the key to contentment and bliss.

Desirable and undesirable qualities of an object or person:

ASUHO SUHO VA GUNO NA TAM BHANAI BUJJHA MAN TI SO CHEV |

NA YA AEI VINIGGAHIUM BUDDHIVISAYAMAAGAYAM TU GUNAM || 380 ||

An undesirable or desirable quality of an object or person,

on its own accord, does not ask us to discern it;

even when one thinks of that quality or attribute,

one is not compelled to concentrate on it.

The environment provides various stimuli to the five senses. Further, there are individuals and things having different characteristics. These are distinct from the self. According to the realistic viewpoint (NISHCHAYA NAYA), the modes of a soul do not depend on external objects. We should accept this realistic knowledge and thus maintain our composure in the face of the variety of welcome and unwelcome transformations of external objects.

Agreeable and disagreeable ideas and substances:

ASUHAM SUHAM VA DAVVAM NA TAM BHANAI BUJJHA MAN TI SO CHEV |

NA YA AEI VINIGGAHIUM BUDDHIVISAYAMAAGAYAM DAVVAM || 381 ||

A disagreeable or agreeable idea or substance,

on its own accord, does not ask us to accept it;

even its thought arriving at one's mind

can not force one to pay attention or react to it.

According to Jainism, we must accept reality &endash; the substances and facts of our worldly existence. So we should not be perturbed when an unfortunate thing happens. We should also not be too exuberant when a desirable event occurs and we achieve success. This is the way to achieve equanimity.

Insight leads to genuine bliss:

EVAM TU JAANI DAVVASSA UVASAMAMNEV GACHCHHAI MOODHO |

NIGGAHAMANA PARASSA YA SAYAM CHA BUDDHIM SIVAMAPPATTO || 382 ||

Through our senses and mental activity, we decipher

the true nature of the objects of knowledge;

we can not attain peace of mind &endash; equanimity,

without a clear understanding of the process.

Our environment &endash; the pseudo-karma, abounds in things and events that stimulate our senses of hearing, sight, smell, taste and touch. They also stimulate our minds. The stimulants are physical in nature and are distinct from our souls. We are at liberty to react to the various stimuli. The external objects are transformed according to their own attributes while a soul undergoes transformations according its own intrinsic attributes. This is the most important realization. This is rational knowledge, which can lead to rational conduct &endash; reaction to our karma and pseudo-karma. This is the key to real happiness, which can be achieved through self-endeavor. This is the teaching of the religion of self-reliant (SHRAMAN).

Footnotes:

(1) English adaptation based on SAMAYASAAR by Acharya Kundkund, English commentary by Dr. A. Chakravarti, published by Bhartiya Jnanapith, Delhi, 1971.
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The English translation and commentary by Dr. A. Chakravarti are based on Acharya Amrit Chandra's ATMAKHYAATI (an authoritative exposition of SAMAYASAAR).

(2) Adapted from SAMAYASAAR by Acharya Kundkund, English commentary by Dr. A. Chakravarti, published by Bhartiya Jnanapith, Delhi, 1971, page 113.
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(3) Studies In Jainism: Reader 1, published by Jain Study Circle, 1990, page 48.
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