Introduction to Jaina Sadhna

Author(s): Sagarmal Jain
Publisher: Parshwanath Vidyapith

Page 33

26 : An Introduction to Jaina Sādhanā
conative aspects respectively correspond to enjoying (experiericing) and to doing (behaving). So long as the self manifests itself as the enjoyer or the doer, it is not in its ideal state of pure knower, for, in this state, the mind constantly sways between 'either-or' or alternative feelings of pleasure and pain or alternative desires. Hence the mental equanimity of self is disturbed. But when consciousness appears as the pure Knower it can lead the self to a deep seated trance and free it from sufferings. A pure knower is not enamoured of the objects of pleasure which come to him. He enjoys them indifferently, and is therefore not subjected to attachment or bondage. It is mentioned in Samayasāra : Jana phaliyamani suddho na sayam parinamadi rāgāmadihim. Rāijjadi annehim du so rattādihim davvenis. Evaṁ nāņi suddho na sayam pariņamadi rāgamadihis. Räijjadi annehim du so rāgādihim doseniñ. (300-301 )
Just as the quartz crystal gem is by nature pure and white and it itself does not really become coloured in the presence of coloured objects but it appears to be coloured for it reflects the colour of the near object, similarly the pure knower does not modify itself into love etc. But by attachment and other defects it appears affected. Love, hatred and other thought activities are not the soul's own modifications. They are due to Kārmic matter. Really the soul is pure knower.
(6) Samatā as a Nature of Self : Sāmāyika (samatā) is the principal concept of Jainism. It is the pivot on which the ethics of Jainism revolves. In English, we can translate it as equality, equanimity, harmony, integration and rightness. But none of these terms conveys the complete meaning of the word Samatā (Samāi or Samāni ) in which it is used in Indian philosophy. And so it will be better to use it without translating into English. The word Samatā has different meanings in different