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JULY, 1987.
is so, then question arises what is the real nature of human being? Lord Mahavira has given two definitions of religion in Acaranga-sutra. He says "Worthy people preach that the religion is mental equanimity."4 Equanimity is considered as a core or essence of religion, because it is the real nature or essence of all the living beings including human beings also. In a Jaina text known as Bhagavati-sūtra there is a conversation between Lord Mahavira and Gautama.5 Gautama asked Mahavira "What is the nature of soul ?" and Mahavira answered "The nature of soul is equanimity." Gautama again asked "What is the ultimate end of soul ?" and Mahavira replied "The ultimate end of soul is also equanimity." Acarya Kundakunda also equated the word 'samaya' or 'samata' with svabhāva or essential nature of soul, further he also explained "Sva-samaya or sva-svabhāva is the ultimate goal of our life.""
In Jainism, religion is nothing but a practice for the realisation of our own essential nature of sva-svabhāva. This enjoying of one's own essential nature means to remain constant in sākṣibhāva or draṣtābhāva. It is the state of pure knowership or subjectivity. In this state the consciousness is completely free from constant flickerings, excitements and emotional disorders and mind becomes pacific. It is the pre-condition 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 of mind. Nobody wants to live in a state of mental tensions, 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 householders.
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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.
Acaranga, 1/1/8/3. Bhagavati-sutra, 1/9. • Samayasara.
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