|| SHANT SUDHARAS EXPLANATION||
शांत सुधारस ||
|| JAIN RELIGION शांत सुधारस की १२ भावना जैन धर्म ||
सब जीवों को मोक्ष मार्ग का निस्पृह हो उपदेश दिया ||
बुद्ध, वीर जिन, हरि, हर ब्रह्मा या उसको स्वाधीन कहो |
भक्ति-भाव से प्रेरित हो यह चित्त उसी में लीन रहो ||(1)
विषयों की आशा नहीं जिनके, साम्य भाव धन रखते हैं |
निज-पर के हित साधन में जो निशदिन तत्पर रहते हैं ||
स्वार्थ त्याग की कठिन तपस्या, बिना खेद जो करते हैं |
ऐसे ज्ञानी साधु जगत के दुःख-समूह को हरते हैं ||(2)
रहे सदा सत्संग उन्हीं का ध्यान उन्हीं का नित्य रहे |
उन ही जैसी चर्या में यह चित्त सदा अनुरक्त रहे ||
नहीं सताऊँ किसी जीव को, झूठ कभी नहीं कहा करूँ |
पर-धन-वनिता पर न लुभाऊँ, संतोषामृत पिया करूँ ||(3)
अहंकार का भाव न रखूँ, नहीं किसी पर खेद करूँ |
देख दूसरों की बढ़ती को कभी न ईर्ष्या-भाव धरूँ ||
रहे भावना ऐसी मेरी, सरल-सत्य-व्यवहार करूँ |
बने जहाँ तक इस जीवन में औरों का उपकार करूँ ||(4)
मैत्रीभाव जगत में मेरा सब जीवों से नित्य रहे |
दीन-दु:खी जीवों पर मेरे उरसे करुणा स्रोत बहे ||
दुर्जन-क्रूर-कुमार्ग रतों पर क्षोभ नहीं मुझको आवे |
साम्यभाव रखूँ मैं उन पर ऐसी परिणति हो जावे ||(5)
गुणीजनों को देख हृदय में मेरे प्रेम उमड़ आवे |
बने जहाँ तक उनकी सेवा करके यह मन सुख पावे ||
होऊँ नहीं कृतघ्न कभी मैं, द्रोह न मेरे उर आवे |
गुण-ग्रहण का भाव रहे नित दृष्टि न दोषों पर जावे ||(6)
कोई बुरा कहो या अच्छा, लक्ष्मी आवे या जावे |
लाखों वर्षों तक जीऊँ या मृत्यु आज ही आ जावे ||
अथवा कोई कैसा ही भय या लालच देने आवे |
तो भी न्याय मार्ग से मेरा कभी न पद डिगने पावे ||(7)
होकर सुख में मग्न न फूले दुःख में कभी न घबरावे |
पर्वत नदी-श्मशान-भयानक-अटवी से नहिं भय खावे ||
रहे अडोल-अकंप निरंतर, यह मन, दृढ़तर बन जावे |
इष्टवियोग अनिष्टयोग में सहनशीलता दिखलावे ||(8)
सुखी रहे सब जीव जगत के कोई कभी न घबरावे |
बैर-पाप-अभिमान छोड़ जग नित्य नए मंगल गावे ||
घर-घर चर्चा रहे धर्म की दुष्कृत दुष्कर हो जावे |
ज्ञान-चरित उन्नत कर अपना मनुज-जन्म फल सब पावे ||(9)
ईति-भीति व्यापे नहीं जगमें वृष्टि समय पर हुआ करे |
धर्मनिष्ठ होकर राजा भी न्याय प्रजा का किया करे ||
रोग-मरी दुर्भिक्ष न फैले प्रजा शांति से जिया करे |
परम अहिंसा धर्म जगत में फैल सर्वहित किया करे ||(10)
फैले प्रेम परस्पर जग में मोह दूर ही रहा करे |
अप्रिय-कटुक-कठोर शब्द नहिं कोई मुख से कहा करे ||
बनकर सब युगवीर हृदय से देशोन्नति-रत रहा करें |
वस्तु-स्वरूप विचार खुशी से सब दु:ख संकट सहा करें ||(11)
KAHA GAYE CHAKRI JIN JEETA
|| INTRODUCTION TO SHANT SUDHARAS ||
शांत सुधारस ||
|| JAIN RELIGION शांत सुधारस की १२ भावना जैन धर्म ||
SHANT SUDHARAS one of the greatest Grant in Jain religion which is composed by Mahamahopadhyaya Shri VINAY VIJAYJI Maharaj Saheb.
Once you understand these Bhavanas in great depth, you will never feel unhappiness, depression, frustration or any other negative feeling in life at all.
Jain religion puts a significant emphasis on the thought process (inner aspirations) of a
human being. A person's behavior and his actions are the reflection of his internal
thoughts. It is not only the action but also intention behind the action results in the
accumulation of Karma. Hence, one should be very careful about his thoughts, and the
subject matter of his thought.
To make room for pure thoughts, and to drive out the evil ones, Jainism recommends
reflecting or meditating on the twelve thoughts known as the Twelve Bhavana
(Anupreksha) or Reflections. The Twelve Bhavanas cover a wide field of Jainism. They
are designed to serve as an aid to spiritual progress leading to the path of liberation. They
are reflections upon the fundamental facts of life.
To study and understand these Bhavanas is the entry point to follow Jain Dharma. Shri
Bhadragupta Suriji wrote explanation to Shant Sudharas, explaining all these Bhavanas
in great detail. Original Granth was written by Upadhyay Vinayvijayji about 300 years
ago which was based upon some other ancient granth.
Now, what are these Bhävanäs? Interested? Read further for a brief introduction to each
Bhävanä. There are 12 fundamental Bhävanäs which are reflection on our attachment
(Raag) towards non-living things and then there are 4 Para (supporting) Bhävanäs which
are reflection on compassion towards all living beings and help us to reduce negative
feelings (Dwesh) for living beings. There are some Jain words used in the introduction
and they are intentionally not translated. We would love you to come and find out for
yourself what it means.
Below video is on 12 BHAVANAS
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|| १२ भावना ||
जिसने राग-द्वेष कामादिक, जीते सब जग जान लिया |सब जीवों को मोक्ष मार्ग का निस्पृह हो उपदेश दिया ||
बुद्ध, वीर जिन, हरि, हर ब्रह्मा या उसको स्वाधीन कहो |
भक्ति-भाव से प्रेरित हो यह चित्त उसी में लीन रहो ||(1)
विषयों की आशा नहीं जिनके, साम्य भाव धन रखते हैं |
निज-पर के हित साधन में जो निशदिन तत्पर रहते हैं ||
स्वार्थ त्याग की कठिन तपस्या, बिना खेद जो करते हैं |
ऐसे ज्ञानी साधु जगत के दुःख-समूह को हरते हैं ||(2)
रहे सदा सत्संग उन्हीं का ध्यान उन्हीं का नित्य रहे |
उन ही जैसी चर्या में यह चित्त सदा अनुरक्त रहे ||
नहीं सताऊँ किसी जीव को, झूठ कभी नहीं कहा करूँ |
पर-धन-वनिता पर न लुभाऊँ, संतोषामृत पिया करूँ ||(3)
अहंकार का भाव न रखूँ, नहीं किसी पर खेद करूँ |
देख दूसरों की बढ़ती को कभी न ईर्ष्या-भाव धरूँ ||
रहे भावना ऐसी मेरी, सरल-सत्य-व्यवहार करूँ |
बने जहाँ तक इस जीवन में औरों का उपकार करूँ ||(4)
मैत्रीभाव जगत में मेरा सब जीवों से नित्य रहे |
दीन-दु:खी जीवों पर मेरे उरसे करुणा स्रोत बहे ||
दुर्जन-क्रूर-कुमार्ग रतों पर क्षोभ नहीं मुझको आवे |
साम्यभाव रखूँ मैं उन पर ऐसी परिणति हो जावे ||(5)
गुणीजनों को देख हृदय में मेरे प्रेम उमड़ आवे |
बने जहाँ तक उनकी सेवा करके यह मन सुख पावे ||
होऊँ नहीं कृतघ्न कभी मैं, द्रोह न मेरे उर आवे |
गुण-ग्रहण का भाव रहे नित दृष्टि न दोषों पर जावे ||(6)
कोई बुरा कहो या अच्छा, लक्ष्मी आवे या जावे |
लाखों वर्षों तक जीऊँ या मृत्यु आज ही आ जावे ||
अथवा कोई कैसा ही भय या लालच देने आवे |
तो भी न्याय मार्ग से मेरा कभी न पद डिगने पावे ||(7)
होकर सुख में मग्न न फूले दुःख में कभी न घबरावे |
पर्वत नदी-श्मशान-भयानक-अटवी से नहिं भय खावे ||
रहे अडोल-अकंप निरंतर, यह मन, दृढ़तर बन जावे |
इष्टवियोग अनिष्टयोग में सहनशीलता दिखलावे ||(8)
सुखी रहे सब जीव जगत के कोई कभी न घबरावे |
बैर-पाप-अभिमान छोड़ जग नित्य नए मंगल गावे ||
घर-घर चर्चा रहे धर्म की दुष्कृत दुष्कर हो जावे |
ज्ञान-चरित उन्नत कर अपना मनुज-जन्म फल सब पावे ||(9)
ईति-भीति व्यापे नहीं जगमें वृष्टि समय पर हुआ करे |
धर्मनिष्ठ होकर राजा भी न्याय प्रजा का किया करे ||
रोग-मरी दुर्भिक्ष न फैले प्रजा शांति से जिया करे |
परम अहिंसा धर्म जगत में फैल सर्वहित किया करे ||(10)
फैले प्रेम परस्पर जग में मोह दूर ही रहा करे |
अप्रिय-कटुक-कठोर शब्द नहिं कोई मुख से कहा करे ||
बनकर सब युगवीर हृदय से देशोन्नति-रत रहा करें |
वस्तु-स्वरूप विचार खुशी से सब दु:ख संकट सहा करें ||(11)
KAHA GAYE CHAKRI JIN JEETA
|| INTRODUCTION TO SHANT SUDHARAS ||
Jain religion puts a significant emphasis on the thought process (inner aspirations) of a
human being. A person's behavior and his actions are the reflection of his internal
thoughts. It is not only the action but also intention behind the action results in the
accumulation of Karma. Hence, one should be very careful about his thoughts, and the
subject matter of his thought.
To make room for pure thoughts, and to drive out the evil ones, Jainism recommends
reflecting or meditating on the twelve thoughts known as the Twelve Bhavana
(Anupreksha) or Reflections. The Twelve Bhavanas cover a wide field of Jainism. They
are designed to serve as an aid to spiritual progress leading to the path of liberation. They are reflections upon the fundamental facts of life.
Twelve Bhavanas (Reflection on Soul):
01. Anitya Bhavana (Transitoriness)
Change is the only permanent truth of this world. Anitya bhavana means thinking about the transitory nature of things around us. All things of the worldly life are perishable; and nothing is permanent. It is fruitless to mourn over the loss of perishable, and we should not lose our mental peace and emotional poise over them. Therefore, when someone dear to us dies or when we lose something then we should think that in this world, the body, wealth, family, relatives, and status, etc., are transient, and we will not feel so bad.
हे आत्मन् ! विचार कर जिस प्रकार खिला हुआ फूल मुर्झा जाता है,अन्जिल का जल बूँद-बूँद टपककर समाप्त हो
जाता है। संध्या की लाली अन्धेरे में बदल जाती है।इसी प्रकार यह बचपन,यौवन,शरीर की सुन्दरता,सत्ता ओर संपत्ति आदि सब कुछ अस्थिर एवं नाशवान है। तू इनसे ममत्व हटा,अविनासी आत्मा का ध्यान कर।
दोहा:--- राजा राणा छत्रपति, हाथिन के असवार ।
मरना सबको एक दिन,अपनी अपनी बार ।।
'Anitya' means 'transitory'. All material things of the universe are transitory in nature. It
is an ever-changing world. Nothing is still and permanent here. What gives us pain is
not the changing modes but our insistence to see that the things of our liking remain
permanent. Unthinking man never reconciles himself to the fact of change and this is the
root of human misery because no one who belongs to this universe, and is a part of it, can
free himself from the laws of nature, which govern the universe. We experience every
moment that all objects of pleasure, wealth, power, and everything around us undergo
changes. The moment we are born, we begin to age and then die. Change is the rule.
The only exception is our own true self, Soul (Chetana). However, we tend to forget the
Soul that is permanent and cling to the things that are transitory, and if in the process we
become unhappy, we blame others. Obviously, the pangs of our pain would be greatly
relieved if we constantly remember, that everything except the self (soul) is transitory,
change is the rule and clinging to the changing modes is pure ignorance.
प्रथम अनित्य भावना भाऊँ ,
सकल सृष्टि से दृष्टि हटाऊँ।
चहुंगतिमय यह जगत असारा ,
क्षणभंगुर है धुन्ध पसारा।।
अजि " मै " चेतन चिद्रूप चिदानंद रूप।
जगत दुख कूप हमें क्या करना।।
अब लिया सिद्ध परमेष्ठि तुम्हारा शरणा।।टेक।।
अनित्य भावना हमें सिखाती है…कि यह शरीर कि जवानी,घर-वार,राज्य संपत्ति,गाय-बैल,स्त्री के सुख,हाथी,घोड़े,परिवारीजन,कुटुम्बी जन..और आज्ञा को मानने वाले नौकर..और पांचो इन्द्रियों के भोग क्षण-भंगुर हैं..हमेशा नहीं रहते हैं..अनित्य हैं..अस्थायी हैं…यह सारे सुख आकुलता को देने वाले ही हैं..और दुःख को देने वाले ही हैं….यह सुख बिजली और इन्द्रधनुष कि चंचलता के सामान क्षण-भंगुर हैं..जिस प्रकार इन्द्र-धनुष और बिजली कुछ सेकंड के लिए ही आसमान में रहती हैं..उसी प्रकार यह इन्द्रिय जन्य सुख औ राज्य संपत्ति,गोधन,गृह,नारी,हाथी घोड़े थोड़े समय के लिए ही हैं…अनित्य हैं.
02. Asharan Bhavana (Helplessness)
Sharana means refuge. Asharan means lack of refuge or helplessness. When death
occurs and the soul has to leave the body, there is no one who can save the soul from that
helpless situation. Wealth, family etc. have to be given up at that time. No worldly thing
can thus provide refuge, so why should we depend upon them. 'It should be constantly
borne in mind that we have to find out our own course in life. Pure religion alone ought
to be accepted as help in life. Seers and scriptures can only guide us. We have to tread
on the path by our own efforts, discrimination, and wisdom. When we are, overtaken by
pain, physical or mental, no one can save us from its pangs. We are the makers of our
own future and our pleasures and pains. We have to learn to bear them with equanimity
and without depending on others.
03. Sansar Bhavana (Cycle of Birth n Death)
In the cycle of birth and rebirth, mother of one life may become wife in another life, and
similarly wife can become mother; and an enemy can become a friend. How strange and
futile is the Sansar? We should not have any attachment to it. This Bhavana asks us to
remember that this self is wandering in this Sansar from one life to another, since time
immemorial. This endless wandering from one life to the other must have some purpose.
Can there be an end to it? Surely, it cannot be the scheme of Nature that this atma
should go on endlessly to experience pleasures and pains, hopes and despairs during life
after life without any purpose. In addition, if there is any purpose I must find it out. It is
found that I have not gained anything by repeating this endless cycle of birth and rebirth,
life and death and all the ups and downs, tensions and turmoil of aimlessly moving in this
Sansar. What can I do to avoid it? A mind of a Sadhaka (aspirant) constantly occupied
with this type of perception finally leads him to a state of Nirgrantha (without knot or
Granthi) where every knot of bondage is dissolved.
04. Ekatva Bhavana (Solitariness)
"I am alone, I was born alone, I will die alone, I am sick alone, I have to suffer alone, I
alone have to experience the consequences of Karmas which I have earned," Therefore,
one should be cautious, and stay away from attachment and aversion.
Ekatva means aloneness and Anyatva means separateness. We enter the world alone and
we leave it also alone. Each one of us has to suffer the fruits of our individual karmas.
Our cooperation in worldly affairs, love and affection for others should not be allowed to
be degenerated into attachment because no amount of attachment either for our family or
friends can save us from pangs of life. Consciousness that I am alone and I alone have to
chart my course of life is not being selfish. Also that my family, my friends and my
belongings are not mine, does not breed selfishness, but clinging, to all these things, does
bring selfishness because such clinging is the result of gross attachment which is the
worst vice in human nature. In fact both these Bhavanas of Ekatva and Anyatva
(otherness) are not only complimentary to each other but are, also the logical
consequence of the Asharan Bhavana referred to above. What these two Bhavanas
prescribe, is to suggest that you have to bear the fruits of your own karmas - others
cannot relieve you of them. Similarly, you cannot relieve others of the fruits of their
karmas. If we cultivate such an objectivity of outlook, we would be better equipped to
serve others around us and ourselves.
05. Anyatva Bhavana (Otherness)
https://www.youtube.com/watch?v=P5bFVMJeEpA&list=PL7AntmN4ovJHUIfd1ke8ndIXBXralnfCV
https://www.youtube.com/watch?v=P5bFVMJeEpA&list=PL7AntmN4ovJHUIfd1ke8ndIXBXralnfCV
This body is transitory and it is different from me. I am the soul, which is not perishable,
while the body is perishable. Even wealth, family etc., is not mine. They are different
from me, therefore, I detach myself from all these things."
06. Ashuchi Bhavana (Impurity)
https://www.youtube.com/watch?v=swgM611P1J8&list=PL7AntmN4ovJFmEj_TBonu2IaA6zLpoEHh
"This body is made of impure substances. It is being nourished by impure substances. I
will discard my attachments to my body, and engage myself in self-discipline,
renunciation, and spiritual endeavors." We all are most deeply attached to our body. In
fact, all pleasures and pains are of our body. Our attachment to our family and our
worldly possessions is in the ultimate analysis the attachment to our body. But what is
this body? When the self withdraws from the body what is its condition? Even when the
self does not withdraw, what does this body consists of? How do various diseases arise
in our body? Why does it gradually decay? If we give deeper thought to all these
questions, we find two important aspects of our body:
· Without the existence of the soul within it, it is nothing but a conglomeration of
dirt and diseases.
· Even with the existence of soul within, it is constantly under the process of decay
and deterioration.
To keep these aspects of the body constantly in mind is called Ashuchi Bhavana. The
constant reminder of these aspects blunts our attachment to our body and keep us alive to
the fact that self is something distinct and different from the body, and the body can be
best utilized not for enjoying the transitory objects of the world but for liberating the self
from the shackles of karmas. This Bhavana is called 'Ashuchi' as it points out to the
impure aspects of the body. This is required to be done to mitigate our attachment to the
body and not for cultivating hatred towards it, as misunderstood by some. All the roads
of Sadhana - roads of self-realization - are required to be traversed through body and it is
this body, which is the best vehicle to take us to the final destination. It is therefore, quite
necessary to take its proper care and to keep it properly nourished, healthy and efficient
so that it remains a fit and efficient vehicle to carry us safely in our spiritual journey.
What is discounted here is indulgence in material objects of life to satisfy the
undisciplined cravings of the body.
07. ASARAVA BHAVANA (Inflow of Karma)
Contemplation on inflow of Karmas and its causes: All causes such as worng belief
(Mithyatva), non-vowness (Avirati), spiritual laziness (Pramad), passions (Kashaya) and
non-spiritual activities (Yogas) that create the inflow of Karmas should be discarded.
08. Samvar Bhavana (Blockage of Karma)
Samvar means blocking of the inflow of Karmas. One must contemplate on Samiti,
Gupti, and Yati-Dharma etc. One must carry out these activities and try to reduce or stop
new bondage of Karma.
09. Nirjara Bhavana (Shedding of Karma)
Nirjara means to shed whatever Karmas we have. One must think of the benefits that
accrue from each of the 12 kinds of Tapas or the austerities, which lead to Nirjara. One
must contemplate on these austerities in order to destroy sins.
10. Bodhi-durlabh Bhavana (Rarity of Enlightenment)
One must contemplate how difficult it is to attain the right belief and Jain Dharma for the
souls that are wandering aimlessly in four destinies. Withour right belief (Samyaktva),
one cannot begin the process of liberating the self from the misery of the world. One
must have faith in right Dev, right Guru and right Dharma. There should not be even the
slightest negligence in observing the religion propounded by the Jin."
11. Loka-svabhava Bhavana (Nature of Cosmos)
Loka-svabhava means one must contemplate on the three Lokas, namely: 1) the upper
world, 2) the middle world, 3) the lower world, and also the whole universe filled with
souls and Pudgals.
12. Dharma Bhavana (Religion)
"Arihanta Bhagawan, the omniscient, has expounded an excellent Shruta Dharma and
Charitra Dharma. I will engage myself in that Dharma.” One should carry out such
contemplation again and again.
A constant reminder of these twelve Bhavanas mitigates our pangs of pains and expands
our understanding of the life's problems, and even the uncomfortable situations of life do
not appear burdensome.
However there are four auxiliary Bhavanas that represent the positive means of
supporting the Five Vows. They are intended to develop purity of thought and sincerity
in the practice of religion. They play very important role in the day- to- day life of a
householder and these reflections can be practiced very easily. Adopting these Bhavanas
in daily life can make a person very virtuous.
Four Bhavanas (Compassionate Reflection)
These four Bhavanas (reflections) represent the positive means of supporting the Five
Vratas. The qualities, which a devotee of nonviolence must possess, are Maitri (amity,
love, friendship), Pramod (joy and respect), Karuna (compassion), and Madhyastha
(indifference or neutrality). Friendliness and non-violence strengthen each other.
Friendliness softens the heart and nourishes the capacity for forgiveness and forbearance.
Praising others virutes with joy and respect corrodes one’s own ego and conceit.
Compassion for their misfortune fosters a charitable heart. The cultivation of neutrality
and equanimity has the power to chastise vainglory in self and others. These Bhavanas
are designed to make the devotee a good person, to serve as aids to spiritual progress, to
produce detachment, and to lead the devotee from the realm of desire to the path of
purification. They are intended to develop purity of thought and sincerity in the practice
of religion.
01. Maitri Bhavana (Universal Friendship)
Shashibhushan Bandopadhyay, well known for his honesty and compassion, was a very
successful and famous advocate of Calcutta who lived in the early part of the 19th
century. One afternoon during the hot summer of May, he hired a horse cart and went to
the house of a well-known gentleman for some work. When the work was over, and it
was the time for departure, the gentleman said, "Sir! You could have sent a note with
your servant instead of having taken the trouble of coming to my place in this hot weather
and I would have visited you."
The advocate replied, "Yes, it occurred to me in the beginning, but when I thought of this
scorching heat, I did not feel it right to send the servant. If he had come, he would have
been either walking or on a bicycle, instead of a horse cart, In that case, he would have
suffered more due to this extreme hot weather. With this in mind, I preferred to come
myself.” What a humane treatment of the servant it was! He looked upon the servant as
a friend!
The cultivation of friendliness without any selfishness towards all living beings is Maitri
(Universal friendship). The devotee should show equal friendship to all living beings
without any reservation due to sex, color, race, wealth, nationality, look, size, and so on.
Lord Mahavir said that we must be friends of all living beings. Feelings of friendship
should be the foundation of all our future thinking. Thus, when we make friendship with
someone or for that matter with all living beings, how can we think of harming, deceiving
or quarreling with them? How can our actions be harsh towards anybody? We would
never hurt our friends; on the contrary, we support them and protect them. That way we
develop bonds with each other. Friendship teaches us to be tolerant, to forgive, and to
care and share among one another. There would be time when our thoughts may be
reactionary and harsh; at that time instead of reacting right away, it would be better to
wait and think of friendship with the person concerned. This always serves to ease up the
reaction, making you more reluctant to do anything that is not desirable. Moreover, since
human nature is such that it always happens to react, Lord Mahavir said, if you want to
react, then react with Pramod.
02. Pramod Bhavana (Respect For Virtue)
Pramod (joy, praise, and respect), or delight in the virtues of others, is defined as a state
of experience of real joy and enthusiasm for those who possess higher and superior
qualities. In this Pramod Bhavana, we admire the successes and virtues of our friends,
and spiritual leaders. Whenever we come across virtuous persons, we should really
respect, honor, and admire their virtues. When we are overwhelmed with joy because of
such fine virtues in our friends, and spiritual leaders, the process of becoming virtuous
begins. Good virtues are the right faith, the right knowledge, the right conduct, and the
right penance. We should praise and show our highest respect to Tirthankars who showed
the path and Gurus who help us in following that path for our spiritual journey.
Human nature is such that sometimes it cannot tolerate even the successes of friends or
virtuous people. Sometimes, we are so jealous that we label their good virtues as bad
qualities. When we are burning in the fire of jealousy, it also ignites the fires of cheating,
lying, and hurting others. But, instead of being jealous of the success or higher virtues of
our friends or our spiritual leaders, we should feel content that if not me at least my
friends are doing well; that way our unhappiness will turn into happiness. In addition, as
soon as such thoughts come in our mind, we may feel silly that we had become jealous.
That way the friendship or feeling of admiration would turn the negative impulses into
the positive ones and we would be more at peace.
When we consider everyone as our friend, hostility stops, and when we start admiring
successes of our friends even a negative force like jealousy would disappear. One should
not entertain such feelings as jealousy, enviousness, and maliciousness. That is not the
end of road, because as we notice the successes of our friends, we also notice the
downfall and suffering of many friends. Moreover, that is going to disturb our mind. At
such this time, we are urged to contemplate Karuna Bhavana.
03. Karuna Bhavana (Sense of Compassion)
The feeling of self-affliction and pity produced in our heart upon witnessing suffering by
other living beings is known as Karuna (compassion). In this Karuna, we should show
compassion to those who are in distress, and to those who are weak, sick and helpless.
Since we have accepted everyone as a friend, we cannot just stand aside and let them
suffer. We should help them and should offer them support. We should try to remove
their sorrows and agonies. We should make all efforts in these directions.
There are two types of compassion, (1) material and (2) spiritual. When we see someone
is homeless, poor, and sick, or in need of something, the feeling we get to help is called
material compassion. By helping the needy materially, we are able to reduce their
material sufferings. At the same time, there are people who are ignorant, have wrong
beliefs, are suffering from internal passions such as anger, ego, deceit and greed; the
feeling we get to help is spiritual compassion. We try to show them the right spiritual
path to reduce their internal sufferings.
By helping them and showing them the right path, we may see improvement.
Sometimes, we may try again and again but all efforts go to waste. They just do not
change. This may bring disgust and aversion in our mind, but that would not be good for
us either. Here we were trying to do something good for others, and if they do not
improve, it should not affect us. At this time, we should contemplate Madhyastha
Bhavana.
04. Madhyastha Bhavana (Neutrality)
To have indifference or to stay neutral in an irretrievable situation is Madhyastha
Bhavana. In Madhyastha Bhavana one should stay neutral, uninvolved with those who,
even after realizing and knowing what is right and wrong, carry on wrong ways. As
mentioned earlier, we can try our best to help, support, or advise; but some, out of their
arrogance, obstinacy, stubbornness, or ignorance, may refuse to walk on the right path.
Instead of developing hatred, anger, contempt, or abhorrence towards them, we should
think that we have done all we can; and changing is up to them. We should not let our
mind be disturbed for what they are doing. Even though we desire the well being of such
people, we do not get involved, unless they come for help.
Reasons for Practicing these Bhavanas
There are many reasons. The main one is for our own purification process. A few other
ones are as under. Every living being has a soul. All souls are equal. No one is inferior
and no one is superior. Each one can excel and achieve Moksha.
Every living soul has a right to put in its own effort to improve and this right should not
be taken away.
We have no right to rule other living ones, as others do not have a right to rule us.
We need to restrain/minimize our hatred towards arrogant, egotistical and deceitful, and
towards the people with wrong belief and/or ill behavior.
The cause of eradicating/reducing violence, falsehood, stealing, and carnality does not
warrant despise, or abhorrence of the persons involved in the sinful activities.
A neutral attitude can enhance the cause of non-violence and may restrain passions like
anger, ego, deceit, greed, jealousy, etc.
Such attitude helps in preventing the influx of new Karma.
What Do These Bhavanas Do ?
The significant results due to practice of Bhavanas are listed below:
· Practicing these four Bhavanas enhances the cause of promoting nonviolence,
truthfulness, non-stealing, celibacy, and non- possessiveness.
· Friendliness and non-violence strengthen each other. Friendliness softens the heart
and nourishes the capability of forgiveness and forbearance.
· Delighting in the glory and distinction of others consumes one's own ego and
conceit while compassion for the misfortune of others fosters a charitable heart.
· The cultivation of equanimity has the capability to chastise vanity.
· These Bhavanas strengthen the qualities of forgiveness, fearlessness and tolerance.
· They foster the atmosphere of peace and mutual respect.
· How to develop these Bhavanas? There are many ways. The vital factors for the
purpose are faith, proper guidance, right knowledge, and strong will to improve, learn
and practice.
· Treat others the way you would like to be treated. Wish them the same that you
wish for yourself.
· Practice of Jiv-Daya: Ahinsa (non-violence) is an aspect of Daya (compassion,
empathy and charity). Jiv-Daya means caring for and sharing with all living beings,
tending, protecting and serving them. It creates universal friendliness, (Maitri) universal
forgiveness, (Kshama) and universal fearlessness (Abhay).
· Take care not to think of deceiving or quarreling with anyone. Avoid speaking ill
of others.
· Make sure our actions are not harsh.
· Stay constantly aware that we do not want to hurt our friends. We want to support
and protect them.
· Be tolerant and have sense of caring and sharing. Remain careful in walking,
talking, thinking or doing any thing so as not to inflict the slightest hurt, pain, insult etc.
to any living being, inclusive of human beings, animals, insects etc.
· Avoid instant reaction. Instead, wait and think of amity. Reaction is not the nature
of soul. Lord Mahavir said if you want to react, then react with Pramod (praise,
adoration and respect) Bhavana.
· Stay away from adverse feelings like “He/she is my enemy or adversary, he/she
inflicts pain on me, he/she insults me, he/she is not on my side,” and so on. If one
cherishes such adverse feelings directly or indirectly, the sense of friendliness cannot be
developed. We should accept even the adverse situations as resulting from our own
Karma rather than reacting to them adversely. We should make effort to avoid
recurrence of such situations.
· Acquire right knowledge, guidance from the right Guru and/or from the right
religious books.
· Avoid the narrow mentality that may be prevailing/persisting in our family, caste,
creed, sect, sex, color or society. Let us show real affection and regard for all human
beings and creatures as we have it for ourselves.
· Develop close association with the persons who have cultivated these virtues.
Observe the virtue and its impact on the daily life of the virtuous person, with an open
mind. This will develop inclination towards these virtues. Endeavor to cultivate the
same in your life.
· Stay aware, practice & have patience
· Contemplate in your conscious mind on the virtue of Maitri that “Feeling of hatred
generates fear, and weakens body and mind. Therefore, I must develop the virtue of
Maitri. When one expresses the hatred in thought, speech or action, his/her happiness is
destroyed. To develop and enhance my own happiness, I must develop the virtue of
Maitri, universal friendship.”
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