राजा राणा क्षत्र पति हाथिन के असवार,
मरना सबको एक दिन अपनीअपनी बार (१)
दल बल देवी देवता , मात पिता परिवार,
,मरती बिरिया जीव को , कोऊ न राखन हार,(२)
दाम बिना निर्धन दुखी, तृष्णावश धनवान ,
कहूँ न सुख संसार में , सब जग देख्यो छान (३)
आप अकेलो अवतरे , मरेंअकेलो होय
यूँ कबहूँ एस जीव को साथी सगा न कोय (४),
जहाँ देह अपनी नहीं . तहां न अपना कोय ,
घर सम्पत्ति पर प्रगट ये, पर हैं परिजन लोय (५)
देपई चाम चादर मडी, हाड पिंजरा देह
भीतर या सम जगत मैं, और नहीं घिन गह (६)
मोह नींद के जोर , जगवासी घुमे सदा
कर्म चोर चहु और , सरवस लूटें सुध नहीं,(७)
सतगुरु देय जगाये , मोह नींद जब उपशमे,
तब कछु बनहिं उपाय , कर्म चोर आवत रुकें .(८)
ज्ञान दीप तप तेल भर ,घर शोधें भ्रम छोर ,
या विधि बिन निकसें नहीं , बैठे पूरब चोर(९)
पञ्च महा व्रत संचरण ,समिति पञ्च परकार
प्रबल पञ्च इन्द्रिय विजय , धार निर्जरा सार.(१०)
चौदह राजू उतंग नभ , लोक पुरुष सन्थान,
तामें जीव अनादी तें,भरमत हें बिन ज्ञान (११)
धन कण कंचन राज सुख , सबहीं सुलभ कर जान
दुर्लभ हैं संसार में एक यथार्थ ज्ञान (१२)
जांचे सुर तरु देय सुख,चिंतत चिंता रैन ,
बिन जांचें बिन चिंतये, धर्म सकल सुख देन(१३)
Jain Religion puts a significant emphasis on the thought process of a human being. A person’s behavior and his actions are the reflection of his internal thoughts, day in and day out. It is not the action but intention behind the action results in the accumulation of Karma.One should be very careful about his thoughts, how he thinks, and the subject matter of his thought.
To make room for pure thoughts, and to drive out the evil ones, Jainism recommends to meditate twelve thoughts or Bhavnas. They enable people to attain mental peace and tranquility. If we lose our tranquility and equa imity on account of some events, no unhappy things will take place, if we can allow our minds to travel on the sublime waves of noble thoughts. The mind will remain calm and stable. These bhavanas are also called anupreksha.
Bhavana means the contemplations by means of which you impel your soul to carry out lofty reflections. The 12 Bhavanas are as follows:
(1) ANITYA BHAVANA – Impermanence of the world: All external substances including the body are transitory (Anitya). They are perishable; therefore, why should we have attachment for them?
(2) ASARAN BHAVANA – – No one provides protection: Seeking the refuge of Dharma. Human beings are experiencing tremendous agitations like a deer in the claws of a hungry lion. Such things as the emergence of sinful karmas such as ashata are compared to the lion. When death occurs; when the soul has to leave the body, there is no one who can save the jiva who is helpless. Wealth, family etc. have to be given up at such a time. Dharma is the only refuge.
(3) SAMSAR BHAVANA - No permanent relationship in universe: Under this reflection, one thinks that the soul transmigrates fromone life to the other in any of the four forms, human, animal,hellish, and heavenly.The continual cycle of birth, life, and death is full of pain and miseries, and has not yet ended. There are no permanent worldly relations like father, mother, friend, foe, etc. It This kind of thought will help minimize or stop any attachments to anybody, other living beings, or objects. The soul must achieve ultimate freedom from it, which is liberation or Moksha.
(4) EKATVA BHAVANA – Solitude of the soul: “I am alone, I am born alone, I die alone, I am sick alone, I have to suffer alone, I have to experience the karmas, I have earned alone”. Therefore, one should be cautious and keep away from attachment and hatred and then one should become free from attachment and interests. This is Ekatva Bh
(5) ANYATVA BHAVANA – Separateness: “This body is transitory, without base, without roots and it is different from me; it is not myself, I am always the pure soul which is not perishable and which is the mine of knowledge. Even wealth, family etc., are absolutely not mine; they are different from me; therefore I discard attachment for all these things.” This is Anyatva Bhavana.
(6) ASUCHI BHAVANA – Impureness of the body: This body is made up of impure substance. It is being nourished by impure substances and it pollutes food, drink and anything that is smeared to it. I will discard my attachments for this body and engage myself in self-discipline, renunciation and spiritual endeavours.
(7) ASRAVA BHAVANA – Influx of karma: One thinks about karma streaming into thesoul. Every time he enjoys or suffers through the senses (touch,taste, smell, sight, and hearing) he makes his karma increase.This thought will make him more careful, and will try to stop the influx of karmas.
(8) SAMVAR BHAVANA – Stoppage of influx of karma: Under this reflection, one thinks about stopping evil thoughts,and becomes absorbed in achieving spiritual knowledge, meditation,etc. This prevents the influx of karma.
(9) NIRJARA BHAVANA – Shedding of karma: One must think of the benefits that accrue from each of the 12 kinds of Tapas or the austerities. One must think thus: “On account of dependence and because of bearing with vexations involuntarily karmas cannot be fully destroyed. Karmas can be fully destroyed by means of austerities both internal and external. In this manner, one should carry out a contemplation on the way to destroy sins.
(10) LOKASWABHAVA BHAVANA – Transitory of universe: This means one must contemplate on the three Lokaswabhavas namely – The upper world, the middle world and the nether world and the whole universe filled with jivas and pudgals.One must contemplate on the principles of production existence and duration, Samsar, Moksha etc. and must chasten renunciation and spiritual knowledge.
(11) BODHIDURLABH BHAVANA – Unattainability of right(11) BODHIDURLABH BHAVANA – Unattainability of right faith, knowledge, and conduct : Under this reflection, one thinks that it is very difficult for the transmigrating soul to acquire right faith, right knowledge, andright conduct in this world. Therefore, when one’s has the opportunity to be a religious person, take the advantage of it to develop right religious talent. This thought will strengthen one’s effort to attain them, and live accordingly
(12) DHARMA SWAKHYATA BHAVANA – Unattainability of true precepto,scriptures, and religion: “Oh : Arihant Bhagwan, the omniscient has expounded an excellent Shrutha Dharma and Charitra Dharma. I will engage myself in these Dharmas”. He should carry out this contemplation again and again according to opportunity and necessity. One should investigate these contemplations. These are also called Anupreksha. bhavana.
so the above citation is sufficient and it gives the truthfulness of the body, universe and soul.by the body you can attain salvation .
मरना सबको एक दिन अपनीअपनी बार (१)
दल बल देवी देवता , मात पिता परिवार,
,मरती बिरिया जीव को , कोऊ न राखन हार,(२)
दाम बिना निर्धन दुखी, तृष्णावश धनवान ,
कहूँ न सुख संसार में , सब जग देख्यो छान (३)
आप अकेलो अवतरे , मरेंअकेलो होय
यूँ कबहूँ एस जीव को साथी सगा न कोय (४),
जहाँ देह अपनी नहीं . तहां न अपना कोय ,
घर सम्पत्ति पर प्रगट ये, पर हैं परिजन लोय (५)
देपई चाम चादर मडी, हाड पिंजरा देह
भीतर या सम जगत मैं, और नहीं घिन गह (६)
मोह नींद के जोर , जगवासी घुमे सदा
कर्म चोर चहु और , सरवस लूटें सुध नहीं,(७)
सतगुरु देय जगाये , मोह नींद जब उपशमे,
तब कछु बनहिं उपाय , कर्म चोर आवत रुकें .(८)
ज्ञान दीप तप तेल भर ,घर शोधें भ्रम छोर ,
या विधि बिन निकसें नहीं , बैठे पूरब चोर(९)
पञ्च महा व्रत संचरण ,समिति पञ्च परकार
प्रबल पञ्च इन्द्रिय विजय , धार निर्जरा सार.(१०)
चौदह राजू उतंग नभ , लोक पुरुष सन्थान,
तामें जीव अनादी तें,भरमत हें बिन ज्ञान (११)
धन कण कंचन राज सुख , सबहीं सुलभ कर जान
दुर्लभ हैं संसार में एक यथार्थ ज्ञान (१२)
जांचे सुर तरु देय सुख,चिंतत चिंता रैन ,
बिन जांचें बिन चिंतये, धर्म सकल सुख देन(१३)
Jain Religion puts a significant emphasis on the thought process of a human being. A person’s behavior and his actions are the reflection of his internal thoughts, day in and day out. It is not the action but intention behind the action results in the accumulation of Karma.One should be very careful about his thoughts, how he thinks, and the subject matter of his thought.
To make room for pure thoughts, and to drive out the evil ones, Jainism recommends to meditate twelve thoughts or Bhavnas. They enable people to attain mental peace and tranquility. If we lose our tranquility and equa imity on account of some events, no unhappy things will take place, if we can allow our minds to travel on the sublime waves of noble thoughts. The mind will remain calm and stable. These bhavanas are also called anupreksha.
Bhavana means the contemplations by means of which you impel your soul to carry out lofty reflections. The 12 Bhavanas are as follows:
(1) ANITYA BHAVANA – Impermanence of the world: All external substances including the body are transitory (Anitya). They are perishable; therefore, why should we have attachment for them?
(2) ASARAN BHAVANA – – No one provides protection: Seeking the refuge of Dharma. Human beings are experiencing tremendous agitations like a deer in the claws of a hungry lion. Such things as the emergence of sinful karmas such as ashata are compared to the lion. When death occurs; when the soul has to leave the body, there is no one who can save the jiva who is helpless. Wealth, family etc. have to be given up at such a time. Dharma is the only refuge.
(3) SAMSAR BHAVANA - No permanent relationship in universe: Under this reflection, one thinks that the soul transmigrates fromone life to the other in any of the four forms, human, animal,hellish, and heavenly.The continual cycle of birth, life, and death is full of pain and miseries, and has not yet ended. There are no permanent worldly relations like father, mother, friend, foe, etc. It This kind of thought will help minimize or stop any attachments to anybody, other living beings, or objects. The soul must achieve ultimate freedom from it, which is liberation or Moksha.
(4) EKATVA BHAVANA – Solitude of the soul: “I am alone, I am born alone, I die alone, I am sick alone, I have to suffer alone, I have to experience the karmas, I have earned alone”. Therefore, one should be cautious and keep away from attachment and hatred and then one should become free from attachment and interests. This is Ekatva Bh
(5) ANYATVA BHAVANA – Separateness: “This body is transitory, without base, without roots and it is different from me; it is not myself, I am always the pure soul which is not perishable and which is the mine of knowledge. Even wealth, family etc., are absolutely not mine; they are different from me; therefore I discard attachment for all these things.” This is Anyatva Bhavana.
(6) ASUCHI BHAVANA – Impureness of the body: This body is made up of impure substance. It is being nourished by impure substances and it pollutes food, drink and anything that is smeared to it. I will discard my attachments for this body and engage myself in self-discipline, renunciation and spiritual endeavours.
(7) ASRAVA BHAVANA – Influx of karma: One thinks about karma streaming into thesoul. Every time he enjoys or suffers through the senses (touch,taste, smell, sight, and hearing) he makes his karma increase.This thought will make him more careful, and will try to stop the influx of karmas.
(8) SAMVAR BHAVANA – Stoppage of influx of karma: Under this reflection, one thinks about stopping evil thoughts,and becomes absorbed in achieving spiritual knowledge, meditation,etc. This prevents the influx of karma.
(9) NIRJARA BHAVANA – Shedding of karma: One must think of the benefits that accrue from each of the 12 kinds of Tapas or the austerities. One must think thus: “On account of dependence and because of bearing with vexations involuntarily karmas cannot be fully destroyed. Karmas can be fully destroyed by means of austerities both internal and external. In this manner, one should carry out a contemplation on the way to destroy sins.
(10) LOKASWABHAVA BHAVANA – Transitory of universe: This means one must contemplate on the three Lokaswabhavas namely – The upper world, the middle world and the nether world and the whole universe filled with jivas and pudgals.One must contemplate on the principles of production existence and duration, Samsar, Moksha etc. and must chasten renunciation and spiritual knowledge.
(11) BODHIDURLABH BHAVANA – Unattainability of right(11) BODHIDURLABH BHAVANA – Unattainability of right faith, knowledge, and conduct : Under this reflection, one thinks that it is very difficult for the transmigrating soul to acquire right faith, right knowledge, andright conduct in this world. Therefore, when one’s has the opportunity to be a religious person, take the advantage of it to develop right religious talent. This thought will strengthen one’s effort to attain them, and live accordingly
(12) DHARMA SWAKHYATA BHAVANA – Unattainability of true precepto,scriptures, and religion: “Oh : Arihant Bhagwan, the omniscient has expounded an excellent Shrutha Dharma and Charitra Dharma. I will engage myself in these Dharmas”. He should carry out this contemplation again and again according to opportunity and necessity. One should investigate these contemplations. These are also called Anupreksha. bhavana.
so the above citation is sufficient and it gives the truthfulness of the body, universe and soul.by the body you can attain salvation .
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