SÄMÄYIK, THE FIRST ÄVASHYAK
(We are now commencing Sämäyik. For that purpose, we first offer our respect to the Guru by reciting the following Panchindiya Sutra. There are mainly three cadres of the monks. The highest are called Ächäryas, who are the heads of the religious order. They are imbibed with 36 attributes as detailed below.)
They restrain five sense organs, observe celibacy with its nine stipulations, and are free from four defiling instincts of anger, arrogance, deceit and greed. Moreover, they adopt five major restraints; they observe five fold spiritual code of knowledge, perception, conduct, austerities and vigor; they take meticulous care while making movement, speaking, accepting anything, moving any object and disposing the wastes; and they constrain the faculties of mind, speech and body. They are thus equipped with 36 attributes. Let us recount them.
Exercising control over the senses of touch, taste, smell, sight and hearing 5
Adhering to the 9 stipulations pertaining to celibacy 9
Avoiding anger, ego, deception and greed 4
Observing non-violence, truth, non-stealing, celibacy and non-possession 5
Observing the code of knowledge, perception, behavior, austerities and vigor 5
Vigilance in movement, utterance, accepting, moving anything and disposing wastes 5
Control over mind, words and body (known as Gupties) 3
Now we kneel at the feet of the Guru.
Ichchhämi Khamäsamano Vandiun Jävanijjäe Nisihiäe Matthaen Vandämi
Forgiving Lord, being desirous of bowing, I give up the worldly involvement to the utmost possible extent and kneel at your feet with my head down.
(We are going to recite this Sutra every time we bow. Therefore try to memorize it.)
Every spiritual activity is to be undertaken with vigilance so as to remain non-violent to the utmost possible extent. But we might have inadvertently indulged in some violence or caused distress to other beings during our movement. For atonement of such violence we are undertaking a Käusagga. The term literally means giving up the physique and to observe physical as well as mental silence. The Käusagga that we undertake is of 25 breaths. This is a mini-Pratikraman. For that purpose we first recite the Iriyävahiyam Sutra, which narrates where we might have caused violence.
Lord, with your permission, may I perform atonement of faults resulting from the movement? The Guru would say 'yes'. Thereupon, we say thanks and start atoning for the distress that might have been caused to any living being.
If I have trampled upon live bodies, seeds, green vegetation, dew, ant holes, moss, mud and spider webs or have distressed one sensed, two sensed, three sensed, four sensed or five sensed beings; thereby if they were kicked, covered, scraped, collided, manhandled, distressed, afflicted, frightened, displaced or rendered lifeless, my such action may please be forgiven.
For the sake of atonement, repentance, purification, for removing the obstacles and for uprooting the sinful activities, I am undertaking the Käusagga.
(In Käusagga we have to stay motionless, but exceptions are made for involuntary activities detailed below.)
Subject to the exceptions of inhaling, exhaling, coughing, sneezing, yawning, belching, passing gas, dizziness, fainting, minute movement of limbs, minute movement of saliva, cough, etc. within the body and minute movement of the eyes and such other exceptions, let my Käusagga remain unimpaired and unobstructed, till I terminate it with obeisance to the omniscient graceful Lords. Accordingly, I withdraw myself from all the physical aspects by remaining motionless and by observing silence and concentration.
Now stay concentrated within for a period of 25 breaths, or silently recite one Logassa Sutra.
We pause for the Käusagga and terminate it by uttering Namo Arihantänam. Then we recite the Logassa Sutra, which is meant to offer obeisance to all the 24 Tirthankars.
Logassa Ujjoagare, Dhamma Titthayare Jine;
Arihante Kittaissam, Chauvisam Pi Kevali (1).
I adore all the 24 Jinas, the omniscient Lords, who are illuminators of the universe and who have set up the religious order.
Usabhamajiam Cha Vande, Sambhavamabhinandanam Cha Sumaim Cha;
Paumappaham Supäsam, Jinam Cha Chandappaham Vande. (2)
I bow to Lords Rushabhdev, Ajitnath, Sambhavnath, Abhinandanswami, Sumatinath, Padmaprabhaswami, Supärshwanath and Chandraprabhaswami.
Suvihim Cha Pupfadantam, Sial Sijjansa Väsupujjam Cha,
Vimalamanantam Cha Jinam, Dhammam Santim Cha Vandämi. (3)
I bow to Lords Suvidhinath or Pushpadanta, Shitalnath, Shreyansnath, Vasupujyaswami, Vimalnath, Anantnath, Dharmanath and Shantinath.
Kunthum Aram Cha Mallim, Vande Munisuvvayam Namijinam Cha,
Vandämi Ritthanemi, Päsam Tah Vaddhamänam Cha. (4)
I bow to Lords Kunthunath, Aranath, Mallinath, Munisuvratswami, Naminath, Neminath, Parshwanath and Vardhamanswami
Evam Mae Abhithuä, Vihooyaraymalä Pahinajaramaranä;
Chauvisam Pi Jinavarä, Titthayarä Me Pasiyantu. (5)
These 24 omniscient Lords, who are adored by me, who are free from all impurities and defilement, who have overcome aging as well as mortality, may be pleased unto me.
Kittiya Vandiya Mahiyä, Je E Logassa Uttamä Siddhä;
Äruggabohi Läbham, Samähi Varamuttamam Dintu (6).
These supreme liberated souls of the universe, who have been adored, bowed and worshipped, may please bestow upon me the pure right perception and supreme bliss.
Chandesu Nimmalayarä, Äichesu Ahiyam Payäsayarä;
Sägarvaragambhirä, Siddhä Siddhim Mam Disantu. (7)
Those liberated Lords, who are purer than the moon, brighter than the sun and more serene than the ocean, may please grant liberation to me.
(The attributes of the Lords are superb. They cannot be compared with any worldly aspect. This stanza tries to find something that can be comparable to Lords’ attributes but does not come across anything. For instance, the Lords are immaculately pure. In worldly terms, the moon is considered a symbol of purity, but its purity is not comparable to that of the Lords. Similarly, the sun is the symbol of brightness and sea of the serenity. But that brightness or serenity can not be compared with that of Lords. It is therefore said here that the Lords are purer than the moon, brighter than the sun and more serene than the ocean.)
Every religious activity is to be undertaken with the appropriate permission. Therefore, we now seek permission to inspect Muhapatti. We bow by reciting Khamasaman Sutra and ask: ‘Lord, with your permission may I inspect Muhapatti?’ As the permission is assumed, we would say ‘So be it’. Then we unfold the Muhapatti and turn it 3 times to make sure that not even a minute insect has crept in. If there has been any, we should carefully remove it and put it in a place, where it does not get hurt. The purpose is to remain utmost vigilant in observance of nonviolence.
We are now ready to undertake the Sämäyik. For that purpose we bow with Khamasaman Sutra and then ask: ‘Lord, may I undertake Sämäyik?’ As the permission is assumed, we say ‘So be it’ Then we bow again and ask: ‘Lord may I abide in Sämäyik?’ As the permission is assumed, we say ‘So be it’. Then we recite a Namokkärmantra and request for the oath of Sämäyik by: ‘Lord please administer the oath of Sämäyik’.
Some elderly person then administers the oath by reciting the following Sutra.
Karemi Bhante Sämäiyam, Sävajjam Jogam Pachchakhhämi; Jäv Niyamam Pajjuväsämi, Duviham Tivihenam; Manenam, Vayäe, Käenam; Na Karemi, Na Käravemi; Tassa Bhante, Padikkamämi, Nindämi, Garihämi, Appänam Vosirämi
Graceful Lord, I am performing Sämäyik and vow to give up worldly involvement. As long as I stay in Sämäyik, I shall not indulge or prompt others to indulge in any worldly involvement mentally, verbally or physically. My Lord, I hate, abhor, turn away and withdraw my soul from such involvement.
(This is a very vital Sutra. Every word of it is significant and should be properly understood. Its importance is rated very high. Equanimity is the essence of Jainism and Sämäyik is to be performed for cultivating that. Since this Sutra is meant for administering the oath therefor, it is termed as the essence of all Ägams.)
Now we seek the permission to sit by bowing with Khamäsaman Sutra and occupy the seat. Then we seek permission for starting Self-study by again bowing with Khamäsaman Sutra and undertake the study of Self. For that purpose we silently recite three Namokarmantra with folded hands and stay peacefully in Sämäyik.
(Peace is a function of mind. Mental apparatus has to be properly exercised, if one wants to experience real peace. One can gain it by concentration and meditation. Sämäyik is an exercise that can lead to equanimity and peace of mind. During Sämäyik, we should stay away from all sorts of craving and aversion and stay tuned to the nature of soul. We need to avoid all sorts of defiling instincts. Thereby we can gain peace of mind. For the present we are going to spend the time in performing the remaining parts of the ritual.)