Essence Of Jaina Scriptures

SR No.: 022313
Original Sutra Author: N/A
Author: Jagdish Prasad Jain
Publisher: Kaveri Books
Publication Year: 2014
Total Pages: 508
Language: English
Classification: Book_English
File Size: 38 MB

Page 42

16
THE ESSENCE OF JAINA SCRIPTURES
attachment or desire and aversion or hatred. To be happy or miserable is the result of the coming into operation or rise (udaya) of karmas (SS 254). Therefore, the enlightened soul, who maintains the insight or vision of equanimity (sammaditthi), does not have any attachment for the sensuous pleasures (SS 370). The Gita also speaks of equal vision (sama-darshan) (Gita 5.18, 6.29).
In Niyamsara, it is clearly stated that continuous practice of discriminative insight (bhed-abhyasa) enables the self to distinguish its transcendental nature of consciousness-as-such from human, subhuman, etc. conditions or modes (NS 77), soul-quests, soul-classes and spiritual stages, classified on the basis of senses, psycho-physical differences or moral and spiritual progress of souls (NS 78), attachment, aversion and infatuation (NS 80) and anger, pride, greed, etc. passions (NS 81) and thus becomes established in its own nature (majjhattha) (NS 82) or madhyastha, thereby attaining equanimious conduct (NS 82). Accordingly, he endeavours to maintain his equipoise (sammam) towards all living beings, has enmity or ill-feeling towards none, renounces all desires and expectations, and observes supreme equanimity (samadhi) (NS 104).
Characteristics of Equanimity In a separate chapter devoted exclusively to equanimity in Niyamsara, Kundakunda states that a person, who meditates on his real nature free from attachment and observes self-restraint is said to possess supreme equanimity (param samadhi) (NS 122-123). For a person devoid of equanimity (samadarahiyassa in Pk. or samuta rahitasya in Sk.), residing in a forest, mortification of the body, observance of various fasts, study of the scriptures, and keeping silence, etc. are of no use (NS 124).
Again, the characteristics which qualify a person to be considered possessing steadfast equanimity (samayika) are the following: freedom from all demeritorious and unwholesome (sinful) actions; observance of three-fold restraint (of body, mind and speech) and control of one's senses (NS 125); an equanimous attitude towards all living beings (NS 126); proximity to his real self during the practice of self-restraints, observances of rules (niyam) and austerities (NS 127); freedom from psychic dispositions of attachment and aversion (NS 128); abstention from mournful and cruel concentrations (NS 129); consistent