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attachment and aversion and thus attain equanimity. And it is through self-awareness that one can be steady and firm in the state of equanimity or self-absorption. Equanimity needs proper understanding ofreal nature of one's own self as well as of others. In Niyamasāra, it is said that one, who meditates in one's own real nature with non-attached thought, activity and realises his self through righteous and pure concentration, can attain the supreme equanimity. One, who always practises the Dharma Dhyana (righteous meditation) and Sukla Dhyana (meditation of pure form or real nature) can attain the equanimity.
Thus, Sāmāyika is closely related to meditation, without meditation and self-awareness no one can attain the equanimity of mind. Kundakunda further maintains that one who is absorbed in righteous and pure meditation is the Antarātma or Sadhaka and one who is devoid of such contemplation or meditation is called Bahirātma. The realisation of self is only possible through equanimity and equanimity is possible only through the meditation of one's own real nature (Niyamasāra, 15, 147).
At last, I would like to conclude by quoting a beautiful verse of Sāmāyika Patha of Ācārya Amitagati
Sattvesu maitrim gunisu pramodam
klistesu jivesua krpaparatvam. Madhyasthyabhavam Viparita vrttau
Sada mamātma vidadatudeva. Oh Lord! I should be friendly to all the creatures of world and feel delight in meeting the virtuous people. I should always be helpful to those who are in miserable conditions and tolerant to my opponents.
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Jainism and its History
