Jain Digest 2005 07

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA

Page 21

Then he stays in Käusagga during which he observes respiration and/or mentally recites the first 25 lines of Logassa Sutra. He recites one line of the Sutra with every respiration. At the end of 25 respiration, he terminates the Käusagga by uttering Namo Arihantänam and then recites the Logassa Sutra aloud.
Then the aspirant unfolds Muhapatti and turns it over 3 times to make sure that not even the minute insects have crept in. If he notices one, he carefully removes the same and places it in a place, where it may not have to face hurting. This is for the purpose of total vigilance in observance of non-violence.
The aspirant is now ready for commencing Sämäyik. He therefore seeks permission for undertaking it and staying therein. Then after reciting one Navkärmantra, he prays for administering the oath of Sämäyik. The preceptor or some elder therefore administers to him the oath by reciting the following Sutra.
Karemi Bhante Sämäiyam, Sävajjam Jogam Pachchakhami: Jav Niyamam Pajjuväsämi, Duviham Tivibenam; Manenam, Vayäe, Käenam; Na Karemi. Na Käraremi; Tassa Bhante, Padikkamami. Nindämi. Giribami. Appänam Vosirämi
It means, 'Graceful Lord, I am performing Sämäyik and vow to give up the worldly involvement. So long as I stay in Sämäyik, I will not indulge or induce others to indulge in any worldly involvement by mind, words or body. My Lord, I hate, abhor, turn away and withdraw my soul from such involvement.' Then, by uttering the appropriate words, the aspirant seeks permission from the preceptor for starting Sämäyik, for occupying the seat and for being engaged in study of the Self. He then spends 48 minutes, which is the duration of one Sämäyik while exercising in equanimity by meditation or Self-contemplation or spiritual study or recitation etc.
It would be clear from this description that the said formalities are worthwhile and meaningful for those, who understand the meaning and realize the significance of the concerned Sutras. The main objective of performing Sämäyik is to attain equanimity. Formalities are laid for providing the prerequisites of physical cleanliness, pious environment, regard for preceptor, utmost care for not hurting even the minute beings, concentration and sense of detachment for the worldly involvement. In Digambar tradition this is done by simply by reciting Navkärmantra, while facing, with folded hands, the four directions one after another.
A question may arise why Sämäyik is to be performed for 48 minutes instead of 45 or 50 minutes, for instance. In ancient times, the time was measured in terms of Ghadies of 24 minutes. A day was thus divided into 60 Ghadies instead of 24 hours. The duration of Samayik was laid as of 2 Ghadies, which is equivalent to 48 minutes.
TERMINATION OF SAMAYIKA: After observing Sämäyik for 48 minutes, one would either undertake another Sämäyik or he would terminate it. For another Sämäyik he need
not go through any termination formality. He should however once again undergo the entire formality for starting Sämäyik. If he wants to terminate it, he should undergo the following formalities.
As earlier, he should kneel at the preceptor or his seat with Khamäsaman Sutra. Then he should go ahead with the Iriyavahiyam Käusagga as before and repeat the entire formalities up to turning of Muhapatti. Then he should seek permission of the preceptor for terminating the Sämäyik. Then laying down his right palm as a symbol of having satisfactorily performed the Sämäyik, he should recite the Sämäiya Vayajutto Sutra.
Then he recalls 32 ways a Sämäyik could be faulted and repents for indulging in any of the lapses. 10 of them are mental lapses, 10 verbal ones and 12 physical ones. Though somewhat differently described among Murtipujak and Sthänakavasi traditions, they are more or less identical. Following are the principal lapses or faults to be avoided.
Indiscretion, desiring wealth, status or progeny, arrogance, disrespect, anger; fright, hurried or faulty reciting of Sutras, uttering foul, harmful or exciting words, singing or telling attachment oriented songs and stories, picking up disputes, scratching, idling, seating leisurely or resorting to unnecessary support, glancing here and there, going to sleep, mentally or physically getting involved in worldly activities, etc.
In the end he recites Navkärmantra while keeping the open right hand palm in front of his face. This is symbolic of withdrawing the attributes that were supposed to have been attributed in the preceptor's seat.
It would be interesting to note that monks and nuns do not perform Sämäyik. They do not do so, because at the time of renouncement, they take the vow to lead spiritual life. They are thus supposed to stay in Sämäyik forever. In fact, Sämäyik is the essence of monastic life. It is therefore stated in the Sämäiya Vayajutto Sutra that when a layman performs Sämäyik, he becomes like a monk for that much time.
Before concluding let us consider what a person should exactly do during Sämäyik. He has obviously to contemplate and meditate about the soul. Basic thinking should be to inquire from within, 'Who am I?' 'What is my true nature?' 'How can I realize that?' 'How can I avoid other involvement?' Infinite perception, infinite enlightenment, infinite bliss and infinite vigor are the attributes inherent in soul. We do not realize that because we are under the impact of defilement arising from craving and aversion, and are overcome by delusion resulting from ignorance about our true nature. Anger, arrogance, deception and greed are the principal defilements that afflict the soul. During Sämäyik, the people should practice to stay away from them. They should also try to cultivate the sense of detachment towards the worldly aspects.
19. JAIN DIGEST SUMMER 2005