|| DHARM BHAVNA : धर्म भावना ||
DHARM DURLABH BHAVANA JAIN DHARM RELIGION
||धर्म भावना - Shedding of karma||
Unattainability of true preceptor, scriptures, and religion
Explanation of DHARM BHAVANA in English and Hindi
जिस भावना में धर्म और तत्त्व का चिंतन किया जाता है, वह भावना धर्मस्वाख्यात तत्त्व भावना है| इसमें मनुष्य यह चिंतन करता है कि यह मेरा अहोभाग्य है कि मुझे यह धर्म मिला है, जो प्राणी मात्र का कल्याण करने में समर्थ व सक्षम तथा सर्वगुण सम्पन्न है क्योंकि यह धर्म तीर्थंकरों की देशना से अनुस्यूत है| अत:मनुष्य जन्म तभी सार्थक है जब इस धर्म का सतत चिन्तन व मनन कर तदनुरूप आचरण में उतारा जाए|
धन कन कंचन राजसुख ,सभी सुलभ कर जान ,
दुर्लभ हैं संसार में , एक जथारथ ज्ञान!
दुर्लभ हैं संसार में , एक जथारथ ज्ञान!
जो भाव पवित्र हैं और मोह से रहित हैं।।मिथ्यात्व(गृहीत और अग्रहित) से रहित हैं।वह सम्यक ज्ञान,सम्यक दर्शन और सम्यक चरित्र हैं और यह ही धर्म है।।जब इस धर्म को जब यह जीव साधता है।।धारण करता है।।तो अचल सुख को प्राप्त प्राप्त करता है।।यानि की जहाँ मोह-मिथ्यात्व है वहां धर्म नहीं है…ऐसा चिंतन करना धर्म ।
जांचें सुर तरु देय सुख ,चिंतन चिंता रैन,
बिन जांचें बिन चिन्तये ,धर्म सकल सुख दैन!
जांचें सुर तरु देय सुख ,चिंतन चिंता रैन,
बिन जांचें बिन चिन्तये ,धर्म सकल सुख दैन!
धर्म भावनाजो भाव मोहतैं न्यारे, दृग-ज्ञान-व्रतादिक सारे ।
सो धर्म जबै जिय धारै, तब ही सुख अचल निहारे ।।१४।।
सो धर्म जबै जिय धारै, तब ही सुख अचल निहारे ।।१४।।
अन्वयार्थ : – (मोह तैं) मोहसे (न्यारे) भिन्न, (सारे)साररूप अथवा निश्चय (जो) जो (दृग-ज्ञान-व्रतादिक) दर्शन-ज्ञान-चारित्ररूप रत्नत्रय आदिक (भाव) भाव हैं, (सो) वह (धर्म) धर्म कहलाता है । (जबै) जब (जिय) जीव (धारै) उसे धारण करता है (तब ही) तभी वह (अचल सुख) अचल सुख-मोक्ष
(निहारै) देखता है–प्राप्त करता है ।
भावार्थ : – मोह अर्थात् मिथ्यादर्शन अर्थात् अतत्त्वश्रद्धान;उससे रहित निश्चयसम्यग्दर्शन, सम्यग्ज्ञान और सम्यक्चारित्र (रत्नत्रय) ही साररूप धर्म है । व्यवहार रत्नत्रय वह धर्म नहीं है–ऐसा बतलानेके लिये यहाँ गाथामें ‘‘सारे’’ शब्दका प्रयोग किया है । जब जीव निश्चय रत्नत्रयस्वरूप धर्मको स्वाश्रय द्वारा प्रगट करता है, तभी वह स्थिर, अक्षयसुख (मोक्ष) प्राप्त करता है । इसप्रकार चिंतवन करके सम्यग्दृष्टि जीव स्वोन्मुखता द्वारा शुचिकी वृद्धि बारम्बार करता है । यह ‘‘धर्म भावना’’ है ।।१४।।।
जे भाव मोहतैं न्यारे, दृग ज्ञान व्रतादिक सारे।
सो धर्म जबै जिय धारै, तब ही सुख अचल निहारै।।१४।।
सो धर्म जबै जिय धारै, तब ही सुख अचल निहारै।।१४।।
अर्थ - सम्यक्दर्शन, सम्यक्ज्ञान, तप आदि जितने भी भाव हैं, वे सब मोह-भाव से भिन्न हैं (क्योंकि ये भाव धर्मरूप हैं)। इस धर्म को जब यह जीव धारण करता है, तब ही वह शाश्वत सुख अर्थात् मोक्ष (सब कर्मों से रहित अवस्था) को प्राप्त करता है, ऐसा चिन्तवन करना ‘धर्म प्रभावना’ है।
विशेषार्थ - वस्तु का स्वभाव धर्म, अहिंसा धर्म, उत्तम क्षमादि दस- लक्षण धर्म, निश्चय एवं व्यवहार धर्म तथा शुद्ध आत्मानुभव रूप, मोह-क्षोभ रहित आत्मपरिणाम वाला धर्म, ये धर्म के भिन्न-भिन्न लक्षण हैं। धर्म में कर्तव्य-पालन की प्रधानता रहती है किन्तु धर्म भावना में धर्म के लक्षणों का बार-बार चिन्तन किया जाता है।
Pravachan on DHARM Bhavna
DHARM BHAVNA : धर्म भावना
धर्म अहिंसा परमो धर्म: ही सच्चा जानो।
जो पर को दुख दे, सुख माने, उसे पतित मानो॥
राग द्वेष मद मोह घटा आतम रुचि प्रकटावे।
धर्म-पोत पर चढ़ प्राणी भव-सिन्धु पार जावे||(26)
वीतरागसर्वज्ञ दोष बिन, श्रीजिन की वानी।
सप्त तत्त्व का वर्णन जामें, सबको सुखदानी॥
इनका चिंतवन बार-बार कर, श्रद्धा उर धरना।
‘मंगत’ इसी जतनतैं इकदिन,भव-सागर-तरना||(27)
निज भावना को जानना पहिचानना ही धर्म है।
निज आतमा को साधना आराधना ही धर्म है।।
शुद्धत्मा की साधना आराधना का मर्म है।
निज आतमा की ओर बढ़ती भावना ही धर्म है।।
अपनी आत्मा को जानना, पहिचानना ही धर्म है। इसीप्रकर अपनी आत्मा की साधना, आराधना भी धर्म है। अराधना का मर्म निज आत्मा की साधना ही है। निज आत्मा की ओर बढ़ती हुई भावना ही धर्मभावना है।
कामधेनु कल्पतरू संकटहरण बस नाम के ।
रतन चिन्तामणी भी हैं चा बिन किसी काम के।।
भोगसामग्री मिले अनिार्य है पर याचना।
है व्यर्थ ही इनक ल्पतरू चिन्तामणी की चाहना।।2।।
धर्म ह वह कल्पतरू है नहीं जिमें याचना।
धर्म ही चिन्तामणी है नहीं जिसमें चाहना।।
धर्मतरू से याचना बिना पूर्ण होती कामना।
धर्म चिन्तामणी है शुद्धात्मा की साधना।।3।।
शुद्धातमा की साधना अध्यात्मा का आधार है।
शुद्धातमा की भावना ही भावना का सार है।
वैराग्यजननी भावना का एक ही आधार है।
धु्रवधाम की आराधना आराधना का सार है।।4।।
धर्मभावना: एक अनुशीलन
निज भावना को जानना पहिचानना ही धर्म है।
निज आतमा को साधना आराधना ही धर्म है।।
शुद्धत्मा की साधना आराधना का मर्म है।
निज आतमा की ओर बढ़ती भावना ही धर्म है।।
धर्म का स्वरूप आचार्य समन्तभद्र इसप्रकार स्पष्ट करते हैं -
सद्दृष्टिज्ञानवृत्तानि धर्म धर्मेश्वरा विदुः।
यदीयप्रत्यनीकानि भवन्ति भवपद्धतिः।।1
सम्यग्दर्शन-ज्ञान-चारित्र को धर्म के ईश्वर सर्वज्ञदेव धर्म कहते हैं। यदि यही दर्शन-ज्ञान-चारित्र मिथ्यादर्शन-ज्ञान-चारित्ररूप परिणमित हों, तो संसार को बढ़ानेवाला हैं।’’
वे गाथाएं मूलतः इस प्रकार हें -
जं जस्स जम्मि देसे जेण विहाणेण जम्मि कालम्मि।
णादं जिणेण णियदं जम्मं वा अहव मरणं वा।।
तं तस्स तम्मि देसे तेण विहाणेण तम्मि कालम्मि।
को सक्कदि वारेदुं इंदो वा तह जिणिंदो वा।
एवं जो णिच्छयदो जाणदि दव्वाणि सव्वपज्जाए।
सो सद्दिट्ठी सुद्धो जो संकदि सो हु कुद्दिट्ठी।।1
’’जांचे सुरतरू देय सुख, चिन्तन चिन्ता रैन।
बिन जाँचे बिना चिन्तये, धर्म सकल सुख दैन।।
’’जिय न्हान-धोना तीर्थ जाना धर्म नाहीं जप-जपा।
तन नग्न रहना धर्म नाहीं धर्म नाहीं तप-तपा।।
वर धर्म निज आतमस्वभावी ताहि बिन सब निष्फला।
बुधजन धर्म निज धार लीना तिनहिं कीना सब भला।।
हे आत्मन! यदि तू जन्म-मरण से भयभीत है तो धर्म कर, धर्म रसायन का पान कर; जिससे तू अजर-अमर हो सके।
पर ध्यान रखना, धर्म पढने मात्र से नहीं होता पुस्तक और पिच्छी रखने से धर्म नहीं होता तथा किसी मठ मेंरहने से या केशलोंचन कर लेने मात्र से भीधर्म नहीं होता। जो व्यक्ति राग-द्वेष को छोड़कर निज आत्मा में वास करता है, उसे ही जिनेन्द्र भगवान ने धर्म कहा है अैर वह धर्म ही पंचमगति को प्राप्त कराता है।’’
|| DHARM BHAVANA||
निज आतमा को साधना आराधना ही धर्म है।।
शुद्धत्मा की साधना आराधना का मर्म है।
निज आतमा की ओर बढ़ती भावना ही धर्म है।।
अपनी आत्मा को जानना, पहिचानना ही धर्म है। इसीप्रकर अपनी आत्मा की साधना, आराधना भी धर्म है। अराधना का मर्म निज आत्मा की साधना ही है। निज आत्मा की ओर बढ़ती हुई भावना ही धर्मभावना है।
कामधेनु कल्पतरू संकटहरण बस नाम के ।
रतन चिन्तामणी भी हैं चा बिन किसी काम के।।
भोगसामग्री मिले अनिार्य है पर याचना।
है व्यर्थ ही इनक ल्पतरू चिन्तामणी की चाहना।।2।।
कामधेनु और कल्पवृक्ष नाममात्र के ही संकटहरण हैं। जिसे कोई चाह नहीं है,उसे चिन्तामणी रत्न भी किसी कम के है? यद्यपि इनसे भोगसामग्री उपलब्ध हो जाती है; पर बिना मांगे नहीं, याचना करना अनिवार्य है और मांगने के तो मरने से भी बुरा कहा गया है। अतः इनकी चाह करना व्यर्थ ही है।
धर्म ह वह कल्पतरू है नहीं जिमें याचना।
धर्म ही चिन्तामणी है नहीं जिसमें चाहना।।
धर्मतरू से याचना बिना पूर्ण होती कामना।
धर्म चिन्तामणी है शुद्धात्मा की साधना।।3।।
धर्म एक ऐसा कल्पवृक्ष है, जिससे याचना की आवश्यकता नहीं पड़ती। इसीप्रकार धर्मरूपी कल्पवृक्ष से मांगे बिना ही कामनाएं पूर्ण होती हैं अथवा कामनाएं ही समाप्त हो जाती है। शुद्धात्मा की साधना ही सच्चा धर्म चिन्तामणी है, जिससे बिना चिन्तन के ही सर्व चिताएं समाप्त हो जाती है।
शुद्धातमा की साधना अध्यात्मा का आधार है।
शुद्धातमा की भावना ही भावना का सार है।
वैराग्यजननी भावना का एक ही आधार है।
धु्रवधाम की आराधना आराधना का सार है।।4।।
आध्यात्मिक जीवन का आधार एक शुद्धात्मा की साधना ही है और शुद्धात्म की भावना ही धर्मभावना का या बारह भावनाओं का सार है। बैराग्योत्पादक धर्मभावना या बारह भावनाओं का एक मत्र आधार निज शुद्धात्मा ही है और धु्रवधाम निज भगवान की आराधना ही आराधना का सार है।
धर्मभावना: एक अनुशीलन
निज भावना को जानना पहिचानना ही धर्म है।
निज आतमा को साधना आराधना ही धर्म है।।
शुद्धत्मा की साधना आराधना का मर्म है।
निज आतमा की ओर बढ़ती भावना ही धर्म है।।
आरंभिक नौ भावनाओं में ज्ञेयरूप संयोग, हेयरूप आस्त्रवभाव एवं उपादेयरूप संवर-निर्जरा के सम्यक् चिन्तन के उपरान्त लोक और बोधि-दुर्लभभावना में यह विचार किया गया है कि इस षट्द्रव्यमयी पुरूषाकार लोक में रत्नत्रयरूप बोधि की उपलब्धि उत्यन्तदुर्लभ है। चूंकि रत्नत्रयरूप बोधि ही वास्तविक धर्म है; अतः इस धर्मभावना में निज भागवान आत्मा के आश्रय से उत्पन्न होनेवाले सम्यग्दर्शन-ज्ञान-चारित्ररूप धर्म का ही विचार किया जाता है, चिन्तन किया जाता है, धर्म की ही बारंबार भावना भाई जाती है।
धर्म का स्वरूप आचार्य समन्तभद्र इसप्रकार स्पष्ट करते हैं -
सद्दृष्टिज्ञानवृत्तानि धर्म धर्मेश्वरा विदुः।
यदीयप्रत्यनीकानि भवन्ति भवपद्धतिः।।1
सम्यग्दर्शन-ज्ञान-चारित्र को धर्म के ईश्वर सर्वज्ञदेव धर्म कहते हैं। यदि यही दर्शन-ज्ञान-चारित्र मिथ्यादर्शन-ज्ञान-चारित्ररूप परिणमित हों, तो संसार को बढ़ानेवाला हैं।’’
धर्म का क्षेत्र असीम है;क्योंकि उसमें एक प्रकार से सम्पूर्ण चरणानुयोग ही समाहित हो जाता है। कार्तिकेयानुप्रेक्षा में सर्वाधिक स्थान घरेनेवाली धर्मभावना ही है। 185 गाथाओं मं फैली इस भावना में श्रावकधर्म और मुनिधर्म का सांगोपांग विवेचन किया गया; जिसमें सम्यग्दर्शन-ज्ञान चारित्र के विस्तृत विवेचन के उद्देश्य से देव-शासत्र-गुरू, सम्यग्दर्शन के आठ अंग, बारह व्रत, ग्यारह प्रतिमाएं, दश धर्म, बारह तप एवं चार ध्यान आदि सभी विषय समा गये हैं।
इसी धर्मभावना के प्रकरण में प्रसंगानुसार वे क्रान्तिकारी महत्वपूर्ण गाथाएं भी आई हैं, जिनमें सहज ही क्रमबद्धपयार्य1 का महान सिद्धान्त प्रतिफलि हुआ है, जो इस युग का सर्वाधिक चर्चित विषय है।
वे गाथाएं मूलतः इस प्रकार हें -
जं जस्स जम्मि देसे जेण विहाणेण जम्मि कालम्मि।
णादं जिणेण णियदं जम्मं वा अहव मरणं वा।।
तं तस्स तम्मि देसे तेण विहाणेण तम्मि कालम्मि।
को सक्कदि वारेदुं इंदो वा तह जिणिंदो वा।
एवं जो णिच्छयदो जाणदि दव्वाणि सव्वपज्जाए।
सो सद्दिट्ठी सुद्धो जो संकदि सो हु कुद्दिट्ठी।।1
जिस जीवन के, जिस देश में, जिस काल में, जिस विधान से, जो जन्म अथवा मरण जिनदेव ने नितरूप से जाना है; उस जीव के, उसी देश में, उसी काल में, उसी विधान से, वह अवश्य होता है। उसे इन्द्र अथवा जिनेन्दग्र कौन टालने में समर्थ है? अर्थात् उसे कोई नहीं टाल सकता है।
इसप्रकर निश्चय से जो द्रव्यों को और उनकी समस्त पर्यायों को जानता है, वह सम्यग्दृष्टि है; ओर जो इसमें शंका करता है, वह मिथ्यादृष्टि है।’’
जहां एक अेर धर्मभावना को इतना विस्तार दिया गया है तो दूसरी ओर अनेक कवियों ने इसे एक-एक छनद में भी समेट लिया है, जिनमें अधिकांशतः तो धर्मै की महिमा बताकर धर्म धारण करने की पावन प्रेरणा ही दी गई है; अनेकों में धर्म के स्वरूप को भी स्पष्ट करने का प्रयास किया गया है। कविवर भूधरदास ने धर्म की महिमा बडे ही मार्मिक ढंग से व्यक्त की हे, जो इसप्रकार है -
’’जांचे सुरतरू देय सुख, चिन्तन चिन्ता रैन।
बिन जाँचे बिना चिन्तये, धर्म सकल सुख दैन।।
कल्पवृक्ष संकल्प करने पर अथवा मांगने पर तथा चिन्तामणि रत्न चिन्तवन करने पर फल देता है; किंतु धर्म से बिना मांगे व बिना चिन्तवन के ही उत्तम फल की प्राप्ति होती है।’’
कहां एक ओर दीनतापूर्वक मांगने पर तुच्छगसामग्रीप्रदान करनेवाला कल्पवृक्ष और कहां बिना मांगे ही उद्भुत अतीन्द्रिय आनन्द देनेवाला धर्म? इसीप्रकार कहां चिनता करने पर चिन्तित मनोरथ को पूर्ण करनेवाला चिन्तामणि रत्न और कहां बिना चिन्तवन के ही अत्यि आनन्द देनेवाला महान धर्म?
’’जिय न्हान-धोना तीर्थ जाना धर्म नाहीं जप-जपा।
तन नग्न रहना धर्म नाहीं धर्म नाहीं तप-तपा।।
वर धर्म निज आतमस्वभावी ताहि बिन सब निष्फला।
बुधजन धर्म निज धार लीना तिनहिं कीना सब भला।।
जीव का धर्म नहाना-धेना, तीर्थयात्रा करना, जप-तप करना, नग्नतन रहना नहीं है। श्रेष्ठ धर्म तो आत्मस्वभाव की रमणता ही है; उसके बिना नहाना-धोना, तीर्थयात्रा करना, जप-तप करना, नग्न रहना सभी निष्फल हैं, अकार्यकारी हैं। महाकवि बुधजन कहते हैं कि वही बुद्धिमान है ‘- विद्वान है, जिसने निजात्मा की आराधनारूप निजधर्म धारण कर लिया है; उसने ही अपना और पराया सबका भला किया है।’’
हे आत्मन! यदि तू जन्म-मरण से भयभीत है तो धर्म कर, धर्म रसायन का पान कर; जिससे तू अजर-अमर हो सके।
पर ध्यान रखना, धर्म पढने मात्र से नहीं होता पुस्तक और पिच्छी रखने से धर्म नहीं होता तथा किसी मठ मेंरहने से या केशलोंचन कर लेने मात्र से भीधर्म नहीं होता। जो व्यक्ति राग-द्वेष को छोड़कर निज आत्मा में वास करता है, उसे ही जिनेन्द्र भगवान ने धर्म कहा है अैर वह धर्म ही पंचमगति को प्राप्त कराता है।’’
|| DHARM BHAVANA||
Unattainability of true preceptor, scriptures, and religion
Under this reflection, one thinks that the true preceptor (teacher), religious scriptures, and religion are excellent shelters in this world full of agony. All other things lead to misery and suffering.
Religion is the nature of thing, say Granthas,
I want to receive nature of the soul.
Then, I will get Salvation........
I'm praying to you...12
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| धर्म भावना DHARMA BHAVANA |
Under this reflection, one thinks that the true preceptor (teacher), religious scriptures, and religion are excellent shelters in this world full of agony. All other things lead to misery and suffering.
Transliteration:
Dharma na updeshak tatha shuddha shaastrana bodhak eva guru and evu shravan malvu durlabh chhe em chintavvu te baarmi dharmadurlabhbhavana.
Translation
Dharma na updeshak tatha shuddha shaastrana bodhak eva guru and evu shravan malvu durlabh chhe em chintavvu te baarmi dharmadurlabhbhavana.
Translation
It is rare to meet a guru who preaches (true) dharma and pure scriptures, and to have the opportunity to listen to such it. Such contemplation is the twelfth Dharmadurlabh bhavana.
— Shrimad Rajchandra, Vachanamrut
— Shrimad Rajchandra, Vachanamrut
DHARM Bhavna – Unattainability of true preceptor, scriptures, and religion
Religion is the nature of thing, say Granthas,
I want to receive nature of the soul.
Then, I will get Salvation........
I'm praying to you...12
A true religion is one that fulfils the core purpose of human life – one that guides us towards self-realisation. It helps us filter the right from the wrong and gets us on the spiritual track. A true religion is, therefore, a prized asset in our spiritual quest. Because it is rare, only a few are blessed to receive it. Jain scriptures, with their consistent focus on the soul, map the path to salvation with great clarity.
This Bhavana focuses on the fact we need to understand the scriptures that have been left by the Tirthankars.
Why? Well we need the knowledge in the scriptures so that we can understand what we need to do and why. If we want to achieve liberation, we need to know what we must do, how often and why must it be done. These are all key to us attaining Moksha which we can only manage in a human birth.
Question: So how do we do it? Just get some texts and read them?
Answer: No. Just as we need a teacher when we’re learning something new in school or a mentor at work; we also need someone to help us understand the scriptures. The teacher must have the right perception and knowledge to help us achieve liberation i.e. someone who has samyak darshan (someone who has experienced their soul).
At this time, it’s very difficult to know who is a true learned soul and who isn’t. However, it is NOT impossible and it is the key to us progressing on the spiritual path.
When you meet someone who can help you find and remain on the path to freedom, you will begin to see a difference in how you feel, what you experience, how you react and best of all; the peace you feel inside will grow.
Shrut shastras expound the path for a true seeker while Charitra shastras expounds the dharmic dos-and-dont’s for a monk or a seeker who has renounced the world. These shastras provide material for deep contemplation.
Dharma is not just true religion, it is the repository of methodologies for correct thinking and behaviour. Dharmic concepts that uphold the world order include samyam (self-control), kshama (forgiveness), mardava (humility), arjav (straight-forwardness), shauch (purity), satya (truth), tapa (penance and austerity), tyaag (renunciation), akinchanya (absence of attachment), brahmacharya (chastity and celibacy).
Each of these concepts have been elaborated upon in depth in our texts. Reflecting upon them can greatly cleanse our mindspace and refine our spiritual sensibilities. While the scriptures and sayings of great men point us in the right direction, these tools can take us only so far. Therefore, for the purposes of guiding us, the scriptures advise us to find a true guru. For, it is the guru who shines a light on the way to liberation. Only he can hold our hand and take us to our destination.
All the true religions of the world agree on their singlemost common edict: find a true guru.
The guru is our ultimate guide in that one journey that will end all journeys. Without a guru, we are blind bats flapping aimlessly in the dark and dank maze of sansar, desperately seeking happiness but uncovering only misery at every turn.
An interesting story that is perhaps apocryphal drives home the significance of a guru. It is said that when Swami Vivekananda first visited his guru, Ramakrishna Paramahamsa, he asked, “I have read the Bhagavad Gita and other scriptures several times, I lecture and give discourses on the Gita and Ramayana. Why do I still need a guru?” Ramakrishna did not reply.
After a few days, Ramakrishna handed him a parcel to be delivered in a nearby village by sea. Vivekananda agreed. A boat and a sailor were provided to him. He set out early. As he sat on the boat, he realised he did not know the way to the village. Nor did the sailor. Vivekananda went back to his guru to ask him the way to the village.
Ramakrishna told him, “Narendra, this is my answer to the question you asked me when we first met. Today, you have the medium (the boat), you have the resource (the sailor), you have the way (the sea), you know what to do (deliver the parcel), you also know where to go but you don't know the way. Similarly, you’ve read all the scriptures, and you conduct discourses on them. However, to realise the wisdom of scriptures one needs a guru, someone who has already traversed that path so that he can guide you through the journey and encourage you to not give up.”
We have the texts but without practical guidance, we are rudderless. Without the right guide, we may not learn the right thing. On the spiritual path more than any other, the guru holds the key to our liberation for the following reasons:
1. The guru has that rare experience of the self that we so covet. He is one of the very few to have been so enriched. His knowledge stems from personal experience. And in the world of spirituality about which we know nothing, his expert navigation takes us from ignorance to knowledge.
2. The guru is the embodiment of spiritual essence. To the disciple, the guru is the exemplar, a role model. The guru not only correctly interprets the scriptures for us, he lives those teachings. He is proof of the possibility of self-realisation. Observing him makes it easy not only to understand the path but also to implement it.
3. The guru protects. As with any other path, there are pitfalls in the spiritual path too. Without the guru, we might slip, falter or get distracted. Staying connected with the guru and his teachings keeps us anchored steadfastly to our goal and sheltered from our own mental frailty.
4. The guru is our channel to God or salvation. It is through him that we can reach God. It is through him that we can be released from the life-sucking mire of unhappiness. As Kabir sang, if God and guru were to present themselves before us, our first salutations would be to the guru. For it is he who takes us to God. Without him, we would stay where we are.
Dharma alone relieves our pain accumulated over lifetimes, and it is best obtained from a gnani (knowledgeable seer). In all his writings and letters, Param Krupaludev Shrimad Rajchandra has relentlessly stressed upon the compelling need for a Satguru in a seeker’s life. He says that if the guru is ideal, he will seat you in the boat of true religion and steer you across the tumultuous ocean of lives. Only with a true guru can we acquire the philosophical understanding of the nature of reality.
"ગુરુ જો ઉત્તમ હોય તો તે ભવસમુદ્રમાં નાવિકરૂપ થઇ સદ્ધર્મનાવમાં બેસાડી પાર પમાડે. તત્ત્વજ્ઞાનના ભેદ, સ્વસ્વરૂપભેદ, લોકાલોકવિચાર, સંસારસ્વરૂપ એ સઘળું ઉત્તમ ગુરુ વિના મળી શકે નહીં." (વચનામૃત, પૃ. 65)
A similar saying, “क्षणमपि सज्जनसंगतिरेका भवति भवार्णवतरणे नौका” tells us that even a momentary meeting with a self-realised soul could become the boat to help us cross the ocean of worldly existence (into bliss).
Hinduism propagates three paths to salvation: gnana, karma and bhakti. The first is through scholastic knowledge, such as Vedanta . The second is through impeccable conduct, such as Yoga. The third is through pure devotion. In bhakti, the other two paths blend seamlessly as devotion to a Guru naturally leads to the manifestation of right knowledge and right conduct.
Param Pujya Bhaishree explains that only a guru can evaluate our spiritual progress. Only he can confirm that we have achieved self-realisation if and when we do. Our intellect is incapable of making this judgment call.
A spiritual master uplifts many. Four of Shrimadji’s highly evolved disciples who were personally guided to their goal were Shri Sobhagbhai from Sayla, who told Shrimadji 11 days before he left his body about his exhilarating experience of the body and soul as separate entities, Shri Laghuraj Swami, a Jain monk who achieved self-realisation at the age of 44 under Shrimadji, Shri Ambalalbhai from Khambhat who served and cooked for Shrimadji, and Shri Joothabhai from Ahmedabad.
Each of the four disciples were men of great spiritual integrity and thirst. It was their enthusiasm and zeal for the truth that enabled them to appreciate the value of the knowledge that they had the privilege of having access to.
If finding a guru is rare, recognising a guru is rarer. If we are twice blessed in having crossed this obstacle as well, our life becomes a simple journey of doing just as the guru says - following his every word, his every command, his every teaching. If we wish to break free of the cycle of births and deaths, it’s available only and only in the lap of our aagnas and at the feet of our guru.
After finding Param Pujya Bhaishree at long last and after having been accepted in his compassionate circle of grace with our warts and all, nothing should stop us from following his footsteps. The world and this birth has to be cared for but in a disinterested way. We do our duties but always as a seeker, dispassionately, without involvement.
Each time we falter and slip into the fatal attractions of this world, we need to remember we are only prolonging our agony. A slip on a tightrope can lead to a fall but this slip could cost us several thousand lifetimes more. And there’s no way of knowing if we will ever find a Sadguru again. Are we ready to pay the price?
Shrimad has said, “Guru thavu te maha jokhamdaarinu kaam chhe. (It’s a hazardous job to be a guru).” P P. Bhaishree has, with immense compassion, accepted this burdensome risk for our sake. Are we ready to end our hazardous existence by surrendering, giving of ourselves completely? The guru gets nothing in return; he wants nothing. After all, what can we give him that he does not have? Let’s bow in complete devotion; let’s surrender ourselves, for, in this surrender, lies our victory.
Patanjali Yoga Sutra says, “If you think of the one who has gone beyond the cravings, the one who is liberated from cravings, your mind also gets those qualities. It begins to feel the peace, feel the quietness.”
Let’s feel his grace, his peace.
“Tumse o Jodi, tumse o Jodi, Sanchi preet hum tumse o jodi
Tumse o Jodi, avar sang todi, tumse o Jodi, tumse o Jodi”
Note : Above content have been taken from "www.rajsaubhag.org"
This Bhavana focuses on the fact we need to understand the scriptures that have been left by the Tirthankars.
Why? Well we need the knowledge in the scriptures so that we can understand what we need to do and why. If we want to achieve liberation, we need to know what we must do, how often and why must it be done. These are all key to us attaining Moksha which we can only manage in a human birth.
Question: So how do we do it? Just get some texts and read them?
Answer: No. Just as we need a teacher when we’re learning something new in school or a mentor at work; we also need someone to help us understand the scriptures. The teacher must have the right perception and knowledge to help us achieve liberation i.e. someone who has samyak darshan (someone who has experienced their soul).
At this time, it’s very difficult to know who is a true learned soul and who isn’t. However, it is NOT impossible and it is the key to us progressing on the spiritual path.
When you meet someone who can help you find and remain on the path to freedom, you will begin to see a difference in how you feel, what you experience, how you react and best of all; the peace you feel inside will grow.
Shrut shastras expound the path for a true seeker while Charitra shastras expounds the dharmic dos-and-dont’s for a monk or a seeker who has renounced the world. These shastras provide material for deep contemplation.
Dharma is not just true religion, it is the repository of methodologies for correct thinking and behaviour. Dharmic concepts that uphold the world order include samyam (self-control), kshama (forgiveness), mardava (humility), arjav (straight-forwardness), shauch (purity), satya (truth), tapa (penance and austerity), tyaag (renunciation), akinchanya (absence of attachment), brahmacharya (chastity and celibacy).
Each of these concepts have been elaborated upon in depth in our texts. Reflecting upon them can greatly cleanse our mindspace and refine our spiritual sensibilities. While the scriptures and sayings of great men point us in the right direction, these tools can take us only so far. Therefore, for the purposes of guiding us, the scriptures advise us to find a true guru. For, it is the guru who shines a light on the way to liberation. Only he can hold our hand and take us to our destination.
All the true religions of the world agree on their singlemost common edict: find a true guru.
The guru is our ultimate guide in that one journey that will end all journeys. Without a guru, we are blind bats flapping aimlessly in the dark and dank maze of sansar, desperately seeking happiness but uncovering only misery at every turn.
An interesting story that is perhaps apocryphal drives home the significance of a guru. It is said that when Swami Vivekananda first visited his guru, Ramakrishna Paramahamsa, he asked, “I have read the Bhagavad Gita and other scriptures several times, I lecture and give discourses on the Gita and Ramayana. Why do I still need a guru?” Ramakrishna did not reply.
After a few days, Ramakrishna handed him a parcel to be delivered in a nearby village by sea. Vivekananda agreed. A boat and a sailor were provided to him. He set out early. As he sat on the boat, he realised he did not know the way to the village. Nor did the sailor. Vivekananda went back to his guru to ask him the way to the village.
Ramakrishna told him, “Narendra, this is my answer to the question you asked me when we first met. Today, you have the medium (the boat), you have the resource (the sailor), you have the way (the sea), you know what to do (deliver the parcel), you also know where to go but you don't know the way. Similarly, you’ve read all the scriptures, and you conduct discourses on them. However, to realise the wisdom of scriptures one needs a guru, someone who has already traversed that path so that he can guide you through the journey and encourage you to not give up.”
We have the texts but without practical guidance, we are rudderless. Without the right guide, we may not learn the right thing. On the spiritual path more than any other, the guru holds the key to our liberation for the following reasons:
1. The guru has that rare experience of the self that we so covet. He is one of the very few to have been so enriched. His knowledge stems from personal experience. And in the world of spirituality about which we know nothing, his expert navigation takes us from ignorance to knowledge.
2. The guru is the embodiment of spiritual essence. To the disciple, the guru is the exemplar, a role model. The guru not only correctly interprets the scriptures for us, he lives those teachings. He is proof of the possibility of self-realisation. Observing him makes it easy not only to understand the path but also to implement it.
3. The guru protects. As with any other path, there are pitfalls in the spiritual path too. Without the guru, we might slip, falter or get distracted. Staying connected with the guru and his teachings keeps us anchored steadfastly to our goal and sheltered from our own mental frailty.
4. The guru is our channel to God or salvation. It is through him that we can reach God. It is through him that we can be released from the life-sucking mire of unhappiness. As Kabir sang, if God and guru were to present themselves before us, our first salutations would be to the guru. For it is he who takes us to God. Without him, we would stay where we are.
Dharma alone relieves our pain accumulated over lifetimes, and it is best obtained from a gnani (knowledgeable seer). In all his writings and letters, Param Krupaludev Shrimad Rajchandra has relentlessly stressed upon the compelling need for a Satguru in a seeker’s life. He says that if the guru is ideal, he will seat you in the boat of true religion and steer you across the tumultuous ocean of lives. Only with a true guru can we acquire the philosophical understanding of the nature of reality.
"ગુરુ જો ઉત્તમ હોય તો તે ભવસમુદ્રમાં નાવિકરૂપ થઇ સદ્ધર્મનાવમાં બેસાડી પાર પમાડે. તત્ત્વજ્ઞાનના ભેદ, સ્વસ્વરૂપભેદ, લોકાલોકવિચાર, સંસારસ્વરૂપ એ સઘળું ઉત્તમ ગુરુ વિના મળી શકે નહીં." (વચનામૃત, પૃ. 65)
A similar saying, “क्षणमपि सज्जनसंगतिरेका भवति भवार्णवतरणे नौका” tells us that even a momentary meeting with a self-realised soul could become the boat to help us cross the ocean of worldly existence (into bliss).
Hinduism propagates three paths to salvation: gnana, karma and bhakti. The first is through scholastic knowledge, such as Vedanta . The second is through impeccable conduct, such as Yoga. The third is through pure devotion. In bhakti, the other two paths blend seamlessly as devotion to a Guru naturally leads to the manifestation of right knowledge and right conduct.
Param Pujya Bhaishree explains that only a guru can evaluate our spiritual progress. Only he can confirm that we have achieved self-realisation if and when we do. Our intellect is incapable of making this judgment call.
A spiritual master uplifts many. Four of Shrimadji’s highly evolved disciples who were personally guided to their goal were Shri Sobhagbhai from Sayla, who told Shrimadji 11 days before he left his body about his exhilarating experience of the body and soul as separate entities, Shri Laghuraj Swami, a Jain monk who achieved self-realisation at the age of 44 under Shrimadji, Shri Ambalalbhai from Khambhat who served and cooked for Shrimadji, and Shri Joothabhai from Ahmedabad.
Each of the four disciples were men of great spiritual integrity and thirst. It was their enthusiasm and zeal for the truth that enabled them to appreciate the value of the knowledge that they had the privilege of having access to.
If finding a guru is rare, recognising a guru is rarer. If we are twice blessed in having crossed this obstacle as well, our life becomes a simple journey of doing just as the guru says - following his every word, his every command, his every teaching. If we wish to break free of the cycle of births and deaths, it’s available only and only in the lap of our aagnas and at the feet of our guru.
After finding Param Pujya Bhaishree at long last and after having been accepted in his compassionate circle of grace with our warts and all, nothing should stop us from following his footsteps. The world and this birth has to be cared for but in a disinterested way. We do our duties but always as a seeker, dispassionately, without involvement.
Each time we falter and slip into the fatal attractions of this world, we need to remember we are only prolonging our agony. A slip on a tightrope can lead to a fall but this slip could cost us several thousand lifetimes more. And there’s no way of knowing if we will ever find a Sadguru again. Are we ready to pay the price?
Shrimad has said, “Guru thavu te maha jokhamdaarinu kaam chhe. (It’s a hazardous job to be a guru).” P P. Bhaishree has, with immense compassion, accepted this burdensome risk for our sake. Are we ready to end our hazardous existence by surrendering, giving of ourselves completely? The guru gets nothing in return; he wants nothing. After all, what can we give him that he does not have? Let’s bow in complete devotion; let’s surrender ourselves, for, in this surrender, lies our victory.
Patanjali Yoga Sutra says, “If you think of the one who has gone beyond the cravings, the one who is liberated from cravings, your mind also gets those qualities. It begins to feel the peace, feel the quietness.”
Let’s feel his grace, his peace.
“Tumse o Jodi, tumse o Jodi, Sanchi preet hum tumse o jodi
Tumse o Jodi, avar sang todi, tumse o Jodi, tumse o Jodi”
Note : Above content have been taken from "www.rajsaubhag.org"
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