Introduction to Jaina Sadhna

Author(s): Sagarmal Jain
Publisher: Parshwanath Vidyapith

Page 84

Relevance of Jaina Sādhanā : 77
tion for enjoying spiritual happiness and the way to get freedom from mental tensions, which are the vibhāvas or impure states of mind. This is known in Jainism as sāmāyika or practice for equanimity or mind. Nobody wants to live in a state of mental tension, every one would like no tension but relaxation, not anxiety but satisfaction. This shows that our real nature is working in us for a mental peace or equanimity and religion is nothing but a way of achieving this mental peace. According to Jainism the duty of a religious order is to explain the means by which man can achieve the equanimity of mind or mental peace. In Jainism this method of achieving mental peace and equanimity is called sāmāyika, which is the first and foremost duty among six essential duties of the monks and the house-holders.
The three-fold path of right knowledge, right attitude and right conduct is only an application of equanimity (samatva) in the three aspects of our conscious life, i.e., knowing, feeling and willing. Even mindedness, broader and unbiased outlook and regard for others ideologies and thoughts are regarded as equanimity of knowledge or right knowledge. Detachment from the objects of worldly pleasures, balanced state of mind and the feeling of equality are considered as equanimity of feeling, i.e., right attitude or samyak-darśana and control over one's desires, regard for other's life and property, equal treatment in social life are known as equanimity of willing or right conduct. Again, right conduct consists of three organs, i.e., mind, body and speech. According to Jaina thinkers equanimity of mind, body and speech should be a directive principle of religious life. The equanimity of mind is non-attachment (anāsakti or aparigraha ), equanimity of body is non-violence (ahimsā ) and equanimity of speech is non-absolutism (anekānta or syādvāda ). Non-attachment, non-violence and non-absolutism are the three
pillars of Jainism and are fully competent to meet the needs of