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50 : Applied Philosophy of Jainism Samatā: the true Nature of Self: Sāmāyika (samatā) is the principal concept of Jainism. It is the pivot on which the ethics of Jainism revolves. In English, we can translate it as equality, equanimity, harmony, integration and rightness. But none of these terms conveys the complete meaning of the word Samatā (Samāi or Samāhi) in which it is used in Indian philosophy. And so it will be better to use it without translating into English. The word Samatā has different meanings in different contexts. Sometimes it means a balanced state of mind which is undisturbed by any kind of sorrow, emotional excitement, pleasures, pains, achievements or disappointments. Sometimes it refers to the kind of personality which is completely free from the vectors of aversion and attachment, that is, a dispassionate personality with a mental equanimity. The word Samatā also means the feeling of equality with the fellow-beings. Loosely speaking, it also conveys the meaning of social equality and social integration. Ethically, the term 'Sama or Samyak' means rightness. In spite of all its different shades of meanings the term samatā is associated with some kind of a psychological state of mind and it has some impact on our external social and individual adjustments.
In a Jaina Āgama known as Bhagavati-sūtra, there is a conversation between Lord Mahāvīra and Gautama. Gautama asked Mahāvīra - "What is the nature of soul”? and Mahāvīra answered, “The nature of soul is equanimity.” Gautama again asked, "What is the ultimate end of soul”? and Mahāvīra replied, "The ultimate end of soul is also equanimity. The view of Lord Mahāvīra that the real nature of soul is equanimity (samatā) is further supported by Ācārya Kundakunda. Kundakunda's famous work known as Samayasāra, in which Jaina spirituality reaches to its culmination, deals with the nature of soul. In the whole of Jaina literature he is the only ācārya who used the word 'samaya' or 'Samayasāra' for soul (Ātman). I think the Ācārya has purposely used this word for Ātman. So far as I know, no commentator of Samayasāra has raised the question: "Why has Kundakunda used the word 'Samaya' for Jiva or soul?” I think the
