--- In firstname.lastname@example.org
Radhakrishnan Kumar <kumarbr20@...> wrote:
> In meditation, one need not abandon one's body. Because through the
body only, one can search and identify the immortal soul --
B.R.Kumar, Chennai, India
I found this explanation at
bottom of the page: This is one of many recitations, samayika patha,
inwardly repeated during the layperson's meditation, the samayika.
Usually performed at dusk, when the day's activities have come to an
end, the layperson sits in a yoga posture, asks forgiveness of all
beings, puts his mind in a state of calm, and begins his meditation.
This Jain practice allows laypeople a taste of the ascetic life.
As long as I am seated in this meditation, I shall patiently suffer
all calamities that might befall me, be they caused by an animal, a
human being or a god.
Comment: The requirement above seems to apply only during meditation
by the layperson. For one who takes up the monastic life; however,
would apparently be expected to do the above full time. I am
thinking, though, that the layperson would have many more instances
to patiently suffer calamities, having business dealings, a wife,
kids and material possessions such as a home. I have found that if I
do not have contact with others, that in about two weeks time, the
propensities that are revealed in meditation are not stimulated and
meditation becomes dull and unproductive for my evolution.
I renounce, for the duration [of this meditation], my body, all food,
and all passions. Attachment, aversion, fear, sorrow, joy, anxiety,
self-pity... all these I abandon with body, mind, and speech. I
further renounce all delight and all repulsion of a sexual nature.
Whether it is life or death, whether gain or loss, whether defeat or
victory, whether meeting or separation, whether friend or enemy,
whether pleasure or pain, I have equanimity towards all.
Comment: With enlightenment, there is a giving up of the desires and
propensities (the above is a nice list) that drive a person's ego,
but giving it up is done slowly, ever so slowly, an evolution that
takes years, but is fought day by day as the wisdom of how to proceed
is presented when one says in a devotional way in meditation: thy
will be done. This at least is my experience. As a layperson to be
fully engaged in the spiritual life through meditation I think is
more difficult than being a monk or nun. Now I could be wrong about
what a monk or num experiences in the way of life's tribulations, but
it seems to me a poor substitute to take vows that setup tribulations
by taking up a monastic life when the complexity of problems
associated with being an active layperson and living a spiritual life
are about as much as I can possibly do.
In [attaining] knowledge, insight, and proper conduct, [the cause] is
invariably nothing but my own soul. Similarly, my soul [is cause]
for both the influx of karmas and the stopping of that influx.
Comment: What comes to me here for proper evolution of the soul is
Don't Hesitate to Meditate.
One and eternal is my soul, characterized by intuition and knowledge;
all other states that I undergo are external to me, for they are
formed by associations. Because of these associations my soul has
suffered the chains of misery; therefore I renounce with body, mind,
and speech, all relationships based on such associations.
Comment: Intuition and knowledge are found in enlightenment,
approached by offering up problems, thy will be done. I do it at the
end of every meditation for divine guidance on what to do with my
problem, or propensity of the moment. Trust that only, because
external desires, associations, can engage the ego, which wants to be
the guide rather than the Divine.
Thus have I attained to equanimity and to my own self-nature. May
this state of equanimity be with me until I attain salvation.
Comment: Yes, equanimity, knowledge of my own self-nature, is a
symptom or result caused by meditation, and enlightenment drives me