Reflections
Bhavana means thinking. One should entertain and expand
auspicious and useful thoughts. One should not allow one's soul to get
entangled in the various events taking place around oneself. In the Jain
Dharma 16 kinds of bhavanas are mentioned; and they enable people to
attain mental peace and tranquillity. If we lose our tranquillity and
equanimity 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.
Anitya bhavana
Thinking of the transitory nature of things
When we are bereaved; i. e., when someone dear to us
dies and when we lose something we should think that in this world, the
body, wealth, family. relatives, status, etc., are transitory. All things
of the worldly life, all substances are perishable; and we should think
that nothing is permanent; and that it is futile to lament over the loss
of those; and to lose our mental peace and emotional poise.
Asharan Bhavana
Thinking of a refuge
If we do not get any one's support; and if we do not
get the feeling of cordiality from others, then we should think thus, '
Who can be our refuge if not the Paramatma, in this world which abounds in
physical, psychological and inherited ailments ?" Only Dharma can give us
true company and the right refuge. We need not expect help or assistance
from others.
Samsar Bhavana
Thinking of worldly life
If somebody dies; if there appears a rift between us
and some relatives, we should think that in this Samsar or life which is
without a beginning and an end, the continuity of the relationship with
others cannot be permanent. We should think thus, ''Someone is a relative
at sometime.. Someone is dear to us at sometime .. life changes; the mode
of living changes and in accordance with those changes, even relatives and
friends keep changing. We should know that friends and enemies change.
Sometimes, an enemy becomes a friend and vice-versa. How can there be a
strong and permanent relationship in this strange life of ours. Desiring
the continuity of relationship is like filling a sieve with water
Ekatva Bhavana
Thinking of being alone
When one is lonely, one must think thus. "In this
Samsar (life) the Jivatma is born alone and dies alone. Alone it is bound
by Karmas and alone it has to experience the fruits of its Karmas. Who
belongs to whom in this world? Though man is living in the midst of
crowds, he is absolutely alone"
Anyatva Bhavana
Thinking of the soul as separate from the body.
When we are shaken by bodily and mental agonies, we
should think thus, "The body and the soul are different from each other.
They are separate from each other. The body is inert but my soul is the
very embodiment of consciousness. The soul is impressible. It will not
die. The body, of course, burns and becomes ashes. Agonies afflict only
the body, but the soul is detached. I am not the body .. The body is not
mine".
Ashuchi Bhavana
Thinking that the body is unclean.
When the beauty of anyone's body kindles the passions
and burns us, we should think thus: "What is this body? It is nothing but
a bundle of bones muscles and blood. How unclean inside! Outside the body
looks fascinating with its white and bright complexion; but inside it is
unclean. Then why should we have so much attachment for it ? Why should we
decorate it and make it look fascinating?"
Ashrav Bhavana
Thinking of renouncing inauspicious propensities and
actions.
Evil propensities and actions pollute and corrupt the
soul. One must get free from them. One should know what those wicked
passions and actions are and should renounce them.
Samvar Bhavana
Thinking of renouncing the evils of the mind, the voice
and the body.
Discarding the evil propensities of the mind, voice and
the body and concentrating the mind on noble propensities since that would
release the soul from the bondage of Karma; and enabling noble
propensities to surround the mind.
Nirjara Bhavana
Thinking of performing tapasya.
By performing tapasya we can destroy our Karmas. So we
should think of the twelve kinds of Tapascharyas prescribed; and decide to
perform such tapas (austerities).
Lokswarup
Thinking of the lokas.
Thinking of the creation of the fourteen Rajlok forms
which are made up of the substances which are subject to the law of
origin, existence and destruction.
Bodhidurlabh Bhavana
Thinking of developing faith in the Dharmik principles.
It is easy to attain human life, high birth, healthy
body, Dharma, and the aspiration to act according to Dharma etc., but it
is difficult to develop a true and abiding faith in the Dharmik doctrines.
We should make our faith and fervor strong and stronger. Thinking of the
methods of attaining this.
Dharma Swakhyat Bhavana
Thinking of the influence of Dharma.
How much have we been benefitted by the Jineswar
Paramatma and his doctrines! This life is possible only if there is
dharma. We have attained comforts and happiness by the benevolence of
Dharma. It would be difficult to live without Dharma. Thinking of Dharma
from the practical and emotional points of view.
Maitri Bhavana
Thinking of amity.
Having a feeling of amity for all beings in this
universe...Having no spite or enmity against anyone. How brief this life
is! Then, what is the use of enmity? Why should we not live with a feeling
of amity for all? Thinking of such things
Pramod Bhavana
Thinking of honoring superiors.
Having heartfelt affection, regard and esteem for
people who are superior to us in virtues, knowledge and ability. Not
entertaining such feelings as jealousy and envy; and not looking at anyone
maliciously and with a sinister eye. Being cheerful and happy at the sight
of virtuous people; and expressing cordial happiness on seeing such
people.
Karuna Bhavana
Thinking of compassion.
Showing compassion to those who are in distress, want;
and to those who are weak and helpless. Helping them; giving support to
them; desiring to remove their sorrows and agonies. Doing all efforts in
these directions.
Madhyasthya Bhavana
Being unconcerned about wicked persons.
Treating with indifference those people who even after
realization and knowing the right from wrong, arrogantly and obstinately
refuse to walk on the path of righteousness. Desiring the welfare of even
such people without treating them with anger or contempt or abhorrence.
Not being involved in others' affairs. Giving up thinking of the mundane
life and thinking of one's own spiritual welfare.
