Samayasāra
| Samayasāra | |
|---|---|
| Samayasara | |
| Information | |
| Religion | Jainism |
| Author | Kundakunda |
| Language | Prakrit |
| Verses | 439 |
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Samayasāra (The Nature of the Self) is a famous Jain text composed by Acharya Kundakunda in 439 verses.[1] Its ten chapters discuss the nature of Jīva (pure self/soul), its attachment to Karma and Moksha (liberation). Samayasāra expounds the Jain concepts like Karma, Asrava (influx of karmas), Bandha (Bondage), Samvara (stoppage), Nirjara (shedding) and Moksha (complete annihilation of karmas).
Contents
Invocation
The first verse (aphorism) of the Samayasāra is an invocation: <templatestyles src="Template:Blockquote/styles.css" />
O bhavyas (potential aspirants to liberation)! Making obeisance to all the Siddhas, established in the fifth state of existence that is eternal, immutable, and incomparable (perfection par excellence), I will articulate this Samayaprābhrita, which has been propounded by the all-knowing Masters of Scripture.[2]
The Soul
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The real self is only that soul which has achieved ratnatraya i.e. Samyak Darshan, Samyak Gyan and Samyak Charitra. These state when soul achieves purity is Arihant and Siddha.[3] It can be achieved by victory over five senses.
The Soul and the Non-Soul
The Doer and the Karma
Merit and Demerit
Influx of Karmas
Stoppage of Karmas
According to Samayasāra:<templatestyles src="Template:Blockquote/styles.css" />
The Self, by his own enterprise, protecting himself from virtuous as well as wicked activities that cause merit and demerit, and stationing himself in right faith and knowledge, detached from body and desires etc., devoid of external and internal attachments, contemplates on the Self, through his own Self, and does not reflect upon the karmas and the quasi-karmic matter (nokarma); the Self with such distinctive qualities experiences oneness with the Self. Such a Self, contemplating on the Self, becomes of the nature of right faith and knowledge, and being immersed in the Self, attains, in a short span of time, status of the Pure Self that is free from all karmas.
— Samayasāra (187-189)[4]
Shedding of Karmas
Bondage of Karmas
The Liberation
The All-pure Knowledge
Commentaries
It has a number of commentaries on it including Atmakhyati of Acharya Amritchandra and Natak Samayasar of Banarasidas.
See also
Notes
References
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Fourteen Purvas (The Prior Knowledge – considered totally lost)
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| Angāgama | ||
| Upanga āgamas | ||
| Chedasūtra | ||
| Mūlasūtra | ||
| Prakīrnaka sūtra | ||
| Cūlikasūtra | ||
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| Agamas | ||
| Pratham -ānuyoga | ||
| Carnānuyoga | ||
| Karnánuyoga | ||
| Dravyānuyoga | ||
| Commentary |
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| Others | ||
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Tattvartha Sutra is accepted by both Digambara and Śvetāmbara as their texts although Śvetāmbaras do not include it under canonical texts.
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