1) Acarya Kunda Kunda authored the sacred Jain text Samayasara to guide ascetic munis and boost their spiritual progress.
2) The core message is that the soul experiences true nature ("swa samayam") when in harmony with faith, knowledge and conduct, but experiences bondage ("para samayam") when identifying with matter.
3) Samayasara had a significant influence on later Indian philosophy, including Adi Sankara and the traditions of advaita, dvaita and visheshadvaita. It also deeply impacted theological foundations in South India as seen in several couplets of the TirukkuRaL.
Revised-2021
Dr.Medicherla Shyam Sunder Kumar.
samc108@gmail.com
Chapter 14: Gunatraya-Vibhaga Yoga (The yoga of classification of the three gunas) - 27 verses.
Krishna explains the three gunas (qualities/ traits) of material nature, namely satvaguna, rajoguna and tamoguna (goodness, passion and ignorance), respectively (14:5-10).
These three forces control all conditioned persons within this world. A discerning person is of satva nature (14:11).
It is possible to transcend the bondages of these gunas through devotion (14:26).
Revised-2021
Dr.Medicherla Shyam Sunder Kumar.
samc108@gmail.com
Chapter 14: Gunatraya-Vibhaga Yoga (The yoga of classification of the three gunas) - 27 verses.
Krishna explains the three gunas (qualities/ traits) of material nature, namely satvaguna, rajoguna and tamoguna (goodness, passion and ignorance), respectively (14:5-10).
These three forces control all conditioned persons within this world. A discerning person is of satva nature (14:11).
It is possible to transcend the bondages of these gunas through devotion (14:26).
Yoga as a way of life.In this book, Patanjali Yoga Sutras, we bring together selected sutras from this text. The objective of the book is to create interest in the seeker to study further and pursue the scientific path of Yoga for union with the Source. May this benefit all those who are hungry for the union with the Source. May their thirst get quenched by an introduction to Patanjali Yoga sutras as provided in this book. Unknowingly or knowingly we are craving for that union which alone can give us eternal peace and bliss. Once we understand the science of consciousness, we can make yoga our way of life. The four aspects of Yoga are called karma yoga- path of action for union, bhakti yoga – path of love for union, jnana yoga – path of knowledge for union and raja yoga – royal path for union. We can make yoga as our way of living!
Ramayana 2 AYODHYA KANDA Part-A .THE INNER MEANINGMedicherla Kumar
Ramayana 2 AYODHYA KANDA Part-A .THE INNER MEANING
Compiled by Dr. Medicherla Shyam Sunder Kumar,
Ayodhya kanda PART A esoteric meaning,Ramayana inner meaning,Ramayana hidden meaning,Ramayana esoteric meaning,The Secret of Ramayana,the secret of conto 2 ramayana,the hidden meaning of conto 2 ramayana,
The What of Vedanta, is the first of a series of basic lessons in the Philosophy of Narayana Guru. These basic lessons in Vedanta specifically reflect perspectives from the Philosophy of Narayana Guru, as expounded in various literary compositions authored by Narayana Guru during his lifetime (1856-1928).
The structure and content of this series of lessons are principally based on the prescribed text ‘The Philosophy of Narayana Guru’ authored by Guru Muni Narayana Prasad, the presiding guru and head of the Narayana Gurukula Foundation.
Existence is Bliss. It is Bliss Supreme. In this very life we can realize the Supreme Bliss which is our own true nature. One who realizes the Supreme Bliss becomes immortal in this very life. We are indeed fortunate to have the gift of Taittiriya Upanishad from Krishna Yajurveda. It describes the Nature of Supreme Realization in a very lucid way.
Bhagvad gita chapter 17 , (Revised 2021) The flowcharts and overview Medicherla Kumar
Revised and updated in 2021.
Bhagvad gita chapter 17 , The flowcharts and overview black and white for printing.
Chapter 17: Sraddhatraya-Vibhaga Yoga (The yoga of the classification of the threefold faith) - 28 verses. Krishna mentions three divisions of beliefs, thoughts, deeds and even eating habits corresponding to the three gunas (17:4-10).
• ,
• Faith in Gita ,
Shraddha or Faith
The flowcharts and overview
Sankhya Darshan by Dr. Vijay Kumar, Teacher EducatorDr. Vijay Kumar
Sankhya Darshan is one of the Oldest ideologies of India. An attempt by Dr. Vijay Kumar, PhD in Educational Studies from Jamia Millia Islamia, New Delhi
With Chapter 7 we enter the second triad of Geeta describing "That" in the Mahavakya "That Thou Art". Here the Lord starts describing the "Goal of the Spiritual Science" the Supreme Self. In the beginning, Sri Krishna promises Arjuna that He would explain the entire science of Spirituality, both theoretical & practical aspects, to clear all his doubts. Then He proceeds to explain the two Prakrities, Para & Apara, of the Self. He describes the 8-fold lower Prakriti, the Apara, consisting of the 5 elements, Earth, Water, Fire, Air & Space, & mind, intellect & ego. Beyond all these is the Lords Para Prakriti, the Spark of Life, Pure Consciousness, which supports all life in the universe. The two aspects of the Self, as Purusha & Prakriti create the whole 'Jagat'- the world-of-change. The One Self forms the core of all life, & everything is hung on It as pearls in a neckless. Then the Lord describes Himself as the Dharma-the Law-of-Being of everything. All matter exist in the Spirit, but the Spirit is not in Matter. Matter is just Super-imposed on Spirit, to be alive. Maya with its 'Veiling" & 'Projecting' action prevents all from recognizing the Self within them.
Yoga as a way of life.In this book, Patanjali Yoga Sutras, we bring together selected sutras from this text. The objective of the book is to create interest in the seeker to study further and pursue the scientific path of Yoga for union with the Source. May this benefit all those who are hungry for the union with the Source. May their thirst get quenched by an introduction to Patanjali Yoga sutras as provided in this book. Unknowingly or knowingly we are craving for that union which alone can give us eternal peace and bliss. Once we understand the science of consciousness, we can make yoga our way of life. The four aspects of Yoga are called karma yoga- path of action for union, bhakti yoga – path of love for union, jnana yoga – path of knowledge for union and raja yoga – royal path for union. We can make yoga as our way of living!
Ramayana 2 AYODHYA KANDA Part-A .THE INNER MEANINGMedicherla Kumar
Ramayana 2 AYODHYA KANDA Part-A .THE INNER MEANING
Compiled by Dr. Medicherla Shyam Sunder Kumar,
Ayodhya kanda PART A esoteric meaning,Ramayana inner meaning,Ramayana hidden meaning,Ramayana esoteric meaning,The Secret of Ramayana,the secret of conto 2 ramayana,the hidden meaning of conto 2 ramayana,
The What of Vedanta, is the first of a series of basic lessons in the Philosophy of Narayana Guru. These basic lessons in Vedanta specifically reflect perspectives from the Philosophy of Narayana Guru, as expounded in various literary compositions authored by Narayana Guru during his lifetime (1856-1928).
The structure and content of this series of lessons are principally based on the prescribed text ‘The Philosophy of Narayana Guru’ authored by Guru Muni Narayana Prasad, the presiding guru and head of the Narayana Gurukula Foundation.
Existence is Bliss. It is Bliss Supreme. In this very life we can realize the Supreme Bliss which is our own true nature. One who realizes the Supreme Bliss becomes immortal in this very life. We are indeed fortunate to have the gift of Taittiriya Upanishad from Krishna Yajurveda. It describes the Nature of Supreme Realization in a very lucid way.
Bhagvad gita chapter 17 , (Revised 2021) The flowcharts and overview Medicherla Kumar
Revised and updated in 2021.
Bhagvad gita chapter 17 , The flowcharts and overview black and white for printing.
Chapter 17: Sraddhatraya-Vibhaga Yoga (The yoga of the classification of the threefold faith) - 28 verses. Krishna mentions three divisions of beliefs, thoughts, deeds and even eating habits corresponding to the three gunas (17:4-10).
• ,
• Faith in Gita ,
Shraddha or Faith
The flowcharts and overview
Sankhya Darshan by Dr. Vijay Kumar, Teacher EducatorDr. Vijay Kumar
Sankhya Darshan is one of the Oldest ideologies of India. An attempt by Dr. Vijay Kumar, PhD in Educational Studies from Jamia Millia Islamia, New Delhi
With Chapter 7 we enter the second triad of Geeta describing "That" in the Mahavakya "That Thou Art". Here the Lord starts describing the "Goal of the Spiritual Science" the Supreme Self. In the beginning, Sri Krishna promises Arjuna that He would explain the entire science of Spirituality, both theoretical & practical aspects, to clear all his doubts. Then He proceeds to explain the two Prakrities, Para & Apara, of the Self. He describes the 8-fold lower Prakriti, the Apara, consisting of the 5 elements, Earth, Water, Fire, Air & Space, & mind, intellect & ego. Beyond all these is the Lords Para Prakriti, the Spark of Life, Pure Consciousness, which supports all life in the universe. The two aspects of the Self, as Purusha & Prakriti create the whole 'Jagat'- the world-of-change. The One Self forms the core of all life, & everything is hung on It as pearls in a neckless. Then the Lord describes Himself as the Dharma-the Law-of-Being of everything. All matter exist in the Spirit, but the Spirit is not in Matter. Matter is just Super-imposed on Spirit, to be alive. Maya with its 'Veiling" & 'Projecting' action prevents all from recognizing the Self within them.
Hatha Yoga is the perfect tool to help man evolve efficiently out of his animal tendencies into human qualities and then, to obtain transcendence into Divine realms of being. Yogamaharishi Dr. Swami Gitananda Giri taught his students the concept of “Four-Fold Awareness”. One must, he said, first become aware of the body. The Second Awareness is awareness of emotions, senses and energy. The Third Awareness is awareness of mind. And the Fourth Awareness is of awareness itself”. Good Hatha Yoga fosters deep awareness of the body inside-outside, right-side, left-side, to side, bottom side. The practices stimulate deep consciousness in every cell. This awareness “spills over” into an awareness of emotions, sensations, and energy, (prana flows). The awareness deepens into an awareness of the working of the mind, and how body, emotions, sensations and Prana are inseparably linked together. This deepening of consciousness enables the practitioner to direct the course of his own life activities, rather than be a victim of haphazard Karmic forces. Consciousness is the key to control and Hatha Yoga fosters consciousness.
* This article appeared in the Integral Yoga Magazine USA. Summer 2010. pg 8-11.
To raise up the physical to the spiritual is Brahmacharya, for by the meeting of the two the energy which starts from one and produces the other is enhanced and fulfills itself. This is the metaphysical theory. The application depends on a right understanding of the physical and psychological conformation of the human receptacle of energy.
The "Yoga of the Imperishable Brahman" should be understood here as the "Way to Imperishable Brahman". After answering the questions raised by Arjuna, the Lord explains how those who can remember the Infinite at the time of their departure from the body will reach the Infinite. So He advises Arjuna to remember the Infinite always & face his life diligently. Here, Krishna explains splendidly the nature of the Infinite upon which the seeker is to fix his single-pointed mind. Then He explains the Path-of-Light & the Path-of-Darkness, the former leading to the Imperishable & the latter necessitating the return to the world.
Here the technique of "Practical Vedanta" has been completely & fully explained. Krishna's explanations here make us clearly understand that the Self is the Reality upon which all actions, the instruments of action, & the world-of-perceptions are superimposed, & so, by knowing the Self everything is known.
"Mantra" means a sacred utterance, numinous sound, or a syllable, word, phonemes, or group of words believed by some to have psychological and spiritual power. Mantra may or may not be syntactic or have literal meaning; the spiritual value of mantra comes when it is audible, visible, or present in thought.
Hindu gods & goddesses, philosophy, The Vedas, The Upanishads, The Bhagavad Gita, The Ramayana, philosophy, ritual, caste system, Gandhi, Ambedhkhar, India, history, culture, psychology, politics, faith, religion, spirituality
Emerging research agenda in pesticide scienceDevakumar Jain
I request the users to cite the source while using any material from this presentation. Once this slide deck is used in my publication, it can be freely used.
key note address delivered on 23rd March 2011 in the Workshop on Data Mining and Computational Biology in Bioinformatics, sponsored by DBT India and organised by Unit of Simulation and Informatics, IARI, New Delhi.
I do not claim any originality either to slides or their content and in fact aknowledge various web sources.
The PBHP DYC ~ Reflections on The Dhamma (English).pptxOH TEIK BIN
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The texts are in English.
For the Video with audio narration, comments and texts in English, please check out the Link:
https://www.youtube.com/watch?v=zF2g_43NEa0
The Good News, newsletter for June 2024 is hereNoHo FUMC
Our monthly newsletter is available to read online. We hope you will join us each Sunday in person for our worship service. Make sure to subscribe and follow us on YouTube and social media.
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Slide 1: Title: Exploring the Mindfulness: Understanding Its Benefits
Slide 2: Introduction to Mindfulness
Mindfulness, defined as the conscious, non-judgmental observation of the present moment, has deep roots in Buddhist meditation practice but has gained significant popularity in the Western world in recent years. In today's society, filled with distractions and constant stimuli, mindfulness offers a valuable tool for regaining inner peace and reconnecting with our true selves. By cultivating mindfulness, we can develop a heightened awareness of our thoughts, feelings, and surroundings, leading to a greater sense of clarity and presence in our daily lives.
Slide 3: Benefits of Mindfulness for Mental Well-being
Practicing mindfulness can help reduce stress and anxiety levels, improving overall quality of life.
Mindfulness increases awareness of our emotions and teaches us to manage them better, leading to improved mood.
Regular mindfulness practice can improve our ability to concentrate and focus our attention on the present moment.
Slide 4: Benefits of Mindfulness for Physical Health
Research has shown that practicing mindfulness can contribute to lowering blood pressure, which is beneficial for heart health.
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Slide 5: Impact of Mindfulness on Relationships
Mindfulness can help us better understand others and improve communication, leading to healthier relationships.
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Mindfulness teaches us how to be present for others in difficult times, leading to increased compassion and understanding.
Slide 6: Mindfulness Techniques and Practices
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Body scan meditation involves focusing on different parts of the body, paying attention to any sensations and feelings.
Practicing mindful walking and eating involves consciously focusing on each step or bite, with full attention to sensory experiences.
Slide 7: Incorporating Mindfulness into Daily Life
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Evangelization in the footsteps of Saint Vincent de Paul
Acarya kund kund and samayasara
1. Acarya Kunda Kunda and His Magnum Opus, Samaya Pahuda
Prof. C. Devakumar, Ph. D. ARS, FNAAS, FICS
cdevakumar@gmail.com
ஓம நம: ஸமயஸாராய
Acarya Kunda Kunda
It is said that Acharyashri Kunda Kunda was born in a village in Guntur
district of Andhra Pradesh in the Sharvari year Magha month shukla
panchami in 108 B.C. He became a bala brahmachari at the age of 11 and
became a nirgranth at the age 33 years. He became pontiff head at the age
of 44 and continued in that post for next 51 years 10 months and 15 days.
According to archaeological inscription found at Sravanabelagola, he attained
chArana riddhi by which he could remain suspended in the air four inches
above the ground. He invited death at the age of 95 years 10 months and 15
days. His end coincided with 12 B.C. Acarya Kunda Kunda is hailed in the
lineage of Bhagawan Mahavira and Gautama Ganadhara for the simple fact
that he resurrected the falling standards in Sramana of his times. The muni-s
started counting the 28 mulguna-s as an accountant would make entries in
his book rather than leading the ascetic life in unison with these attributes.
The gunasthana-s, marganasthana-s and jivasthana-s have engaged their
minds in large part rather than pursuing the true path of the soul.
Samayasara
The sacred book Samayasara is addressed to those munis who are
otherwise equipped with the fine art of renunciation, vairagya and
brahmacharya. It is meant to boost their progress. It is a guide to them. The
faith in the substance of this book is at best the prescription for the laymen
who are not yet ready to lead such austere life.
Acaryashri Kunda Kunda named this book as Samaya Pahuda (please
see gatha no. 1 and 515, the first and last verses). Samaya Pahuda is the
tenth chapter by the very name in the fifth Purva called Jnana Pravada in
12th anga of Jinavani. By naming this book as well as invoking the name of
Sruta Kevali, Acaryashri has confirmed the conformity of its content with that
of Jinavani and thus it is an authoritative Word of Tirthankar. This is further
reinstated by the usage of Arhat pravacana avayavasya (= it is an organ of
Jinavani) for the first gatha by the Sanskrit commentator Acarya Shri
Amrutchandra. The term “Samayasara” occurs in three gathas viz. 142, 144
and 413. The views that karma binds the soul and does not bind the soul are
the domains of naya. Samayasara is beyond the pales of naya (gatha 142).
2. Those who approach the soul as the seamless embodiment of Right faith and
knowledge beyond the realms of viewpoints alone experience the soul (verse
144). Those, who cling to their external forms, be they ascetic or laity, do
not know the essence of soul (gatha 413). This book is borne out of his
personal face to face experience with the purer soul. We must bear in mind
of all this important fact in availing the message of this book. He uses
caution to ward of wrong message or confusion borne out of other me-too-
like schools. Such references are seen in 23 gathas.
The language of the book is Jain shauraseni and he can be credited to
be the first author of this padya meter of verses. Analysis of the meter of the
verses reveals that there are 166 gatha-s containing a single jagan usage
whereas 109 gatha-s contain two of them. According to metric grammar,
such usages signify appropriate pleasantness to the readers. The errors crept
in copying over a period of time do not permit the metric analysis of other
gatha-s. However one should carry out such analysis making use of available
copies. I learn that one should read Samayasara with certain musical tones.
It is advised to read the first pAda as steadily as the swan swim, the second
pAda in the gallop of a lion, the third in movement of an elephant and the
last in the movement of a serpent. I must admit my ignorance about the
proper usage of these examples. However, one thing is certain that while
reading these verses one should maintain calmness free of any anxiety or
angst. Such a cool mind breeds Right knowledge. In fact Acaryashri
advocates such an approach in gatha no. 15 “One who views the soul with
unlimited coolness of mind as one unbound, untouched and alien to others
knows the entirety of Jina sasanam”.
The Jaina Metaphysics
According to Jainism, there are two distinct substances in any animate
being. One is the soul which is knowledge-embodiment and formless.
Another is matter which is unintelligent and has form, taste, colour, smell.
Some atoms of matter have forces of attraction and some other, the
opposite. These electromagnetic forces get manifested as likes (raaga) and
dislikes (dvesha) in the frame of less intelligent soul. Both soul and matter
are eternal, never created nor would be destroyed. Both undergo dynamic
transformations within themselves without loss of their intrinsic properties.
From beginningless time, both soul and matter “live together” in terms of
certain space-points. It is like two people sharing a room. Strangely this
living together has been mistaken as a single entity by the very soul which is
otherwise intelligent. This lack of distinction on the part of the soul is said to
be delusion or moha. Deluded soul has assumed the material expressions
such as attraction and repulsion as likes and dislikes of its own. Matter is not
a single entity but a collection or combination of many
3. atoms. At any given time, some atoms leave and some other atoms join this
material matrix. The deluded soul grieves at the loss of some materials and
gets elated at their accumulation etc. There is a genetic relationship between
one’s kith and kin. The deluded soul thus makes differentiation of some
people as its own and others as strangers. The society created by the
assembly of deluded souls has its own set of nomenclature, rules and
regulations. Thus we have a parallel world of deluded souls called samsara.
The identity with matter through bondage limits the expression of
intelligent soul. The real freedom lies in the liberation from bondage. A point
to be noted here is that never these two distinct substances, soul and matter
exchanged and would never exchange their distinct qualities. The vocabulary
and the language of physical world such as doer, enjoyer etc is alien to pure
soul. Both the substances are independent but operate through mutual
inspirations called nimitta naimittika relationship. What is this mutual
inspiration? Let me take an example. On a rainy day, a person returning
from a shop sees another going with his umbrella. He suddenly remembers
that he has left his umbrella in the shop and returns back to pick it up. In
this instance, neither of them met nor exchanged a glance or a word but the
inspiration worked on its own. The deluded soul confuses this relationship to
be the cause and effect. This confusion leads to unreal assumption of
doership and ownership etc. Modern physicists are capable of identifying the
presence of hydrogen and helium etc in the sun through the spectral analysis
of solar radiation. Similarly, an enlightened soul can distinguish soul from
non-soul matter from proper analysis of the messages coming form a bonded
soul. He or she would ignore tone of anger in a conversation but would focus
only on the message of the spoken word. We need to develop such a faculty
of discriminative knowledge called bheda vigyana.
Essence of Jainism
Gleaning the records of world history, one could notice the academic
flavour in dealing with soul. The philosophers have been founding theories
and hypotheses about soul. Jainism possibly differs from such endeavour. In
Jainism, it is not merely an academic exercise satiating one’s intellectual
appetite. Tirthankara-s call for investment of faith in the existence of soul. In
Jainism, the eternal existence of soul is an article of faith. Then only, one can
make spiritual progress. Once you have that unflinching faith, then you must
put all efforts to acquire the true knowledge of that substratum. With these
two faculties of faith and knowledge, you mend your ways. This is in
essence, the Jainism.
4. The core message of Samayasara
Acaryashri lays down in simple words the philosophy of this entire book
in the second gatha: “The soul synonymous with or immersed or in unison
with the righteousness of faith, knowledge and conduct is said to be in its
own nature (swa samayam). When it is positioning itself with matter is said
to be straying out (para samayam)”. All the subsequent gathas elaborate this
core philosophy and explain what is the domain of the soul and that of
matter in terms of spiritual, physical and psychological expressions. Since
the subject matter is tough, hitherto unknown and never-before experienced,
he makes use of simple examples form daily life to drive home the point.
There are 37 examples spread over 76 gatha-s. The Jains are familiar with
seven principles (tatva), nine padartha and eight limbs of Samyag Darshana
which Acaryashri make use of them to distinguish the positions of both
samaya. Nischaya naya or experiencing the soul directly without any agent
of words or images is the message of this sacred book. Since both absolute
(nischaya) and practical (vyavahara) viewpoints are two important tools of
Jain philosophy, the references to naya occur in 24 gatha-s (I-16, 28, 29; II
- 8, 10, 18, 21, 22, 29; III - 15, 16, 29, 30, 38, 39, 40, 73; VIII - 36, 40; X
– 17, 46, 53, 58 & 107). Vyavahara naya according to him is only a tool to
reconcile with the state of ignorance or avidya and a language to explain the
same to the beginners. Vyavahara naya is not absolute but of limited validity
(gatha no. 11). Similarly, the 14 gunasthana-s, 14 marganasthana-s etc. are
the loci to identify the mundane souls in the universe. One should not
devote too much of time in understanding these details at the expense of the
pursuit of swasamaya. Punya and paapa are two faces of same coin viz
karma which ensures bondage. Punya is also bondage as paapa is. One
should instead concentrate only on the soul’s quality of seer and knower in a
dispassionate way. That alone would end the bondage.
Selected verses
The soul is unique, unbound, untouched, independent, unperturbed
and uncomplicated. Such a view is the true view (gatha no. 14). I am alone;
unadulterated super-consciousness of vision and knowledge; and formless. I
don’t have even an atom of matter or other substances in me (gatha no. 38).
For this reason, the soul is devoid of any flavour, form, smell, sound but an
embodiment of consciousness or intelligence. It cannot be represented truly
by any image (gatha 11 ch. 2). I should keep reminding myself “I am alone,
verily pure, unattached super-consciousness; by such attitude and behavior,
I clean off impure thoughts and behaviour” (gatha 3:5). The impurities in our
thoughts, words and acts are moha, avidya and ignorance (gatha 3:21).
They in turn whip off polarised views of likes and dislikes. Such polarity leads
to heat and tension called anger, ego, conceit and greed. The function or
5. expression of soul does not lie in passions. The eight types of karma or the
grosser forms like body and limbs are not a part of the intelligence of the
soul. It is a myth that anger or conceit can solve anything or only through
body, the soul can survive (gatha 6:1 to 3). Radiation of gold gives out only
gold rays. Pure knowledge only radiates intelligence but ignorance breeds
ignorance (Gatha 3:60). The talisman given by the author: Attachment to
others leads to bondage whereas detachment leads to Independence or
Liberation. This is in essence the Jinavani. Please do not get attached with
karma. (gatha 4:6). Once you know and live with this talisman, all activities
in the domain of karma such as “sensual enjoyment” leads to their withering
(gatha 7:1). This is the true art of living.
Influence of Samayasara on Other Works
Acarya Kunda Kunda influenced and inspired a great Srmanic tradition
till at least the next millennium. It won’t be an exaggerated statement that
Adi Sankara and subsequent non-Jain saints were greatly influenced by the
zeal of this philosophy leading to further divisions such as advaita, dvaita
and visheshadvaita etc. The spirit of this book is the soul of Bhagawata Gita.
The sound basis of these schools can be gauged only through the reading of
Samayasara. A few couplets (nos. 27, 34, 35, 266, 345, 346, 360, 361 and
370) from the Jaina magnum opus, TirukkuRaL would suffice to elucidate the
deep influence of Samayasara on theological foundations of the past in south
India.
The Epilogue:
Pray, install your Self in the path of liberation;
Immerse your Self in the path of liberation;
Live your Self in the path of liberation and
DO NOT TRESPASS for your Self-sake (gatha 412).