History of Indian Philosophy

SR No.: 007593
Original Sutra Author: N/A
Author: Surendranath Dasgupta
Publisher: Cambridge University Press
Publication Year: 1922
Total Pages: 2517
Language: English
Classification: Book_English
File Size: 125 MB

Page 219

The Jaina Philosophy
[CH.
whatever way we look for anything, on which we can depend, we find that it fails us. This is called aśaraṇabhāvanā (the meditation of helplessness).
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Some are born in this world, some suffer, some reap the fruits of the karma done in another life. We are all different from one another by our surroundings, karma, by our separate bodies and by all other gifts which each of us severally enjoy. To meditate on these aspects is called ekatvabhāvanā and anyatvabhāvanā.
To think that the body is made up of defiled things, the flesh, blood, and bones, and is therefore impure is called aśucibhāvanā (meditation of the impurity of the body).
To think that if the mind is purified by the thoughts of universal friendship and compassion and the passions are removed, then only will good (subha) accrue to me, but if on the contrary I commit sinful deeds and transgress the virtues, then all evil will befall me, is called asravabhāvanā (meditation of the befalling of evil). By the control of the asrava (inrush of karma) comes the samvara (cessation of the influx of karma) and the destruction of the karmas already accumulated leads to nirjarā (decay and destruction of karma matter).
Again one should think that the practice of the ten dharmas (virtues) of self control (samyama), truthfulness (sūnṛta), purity (sauca), chastity (brahma), absolute want of greed (akiñcanatā), asceticism (tapas), forbearance, patience (kṣānti), mildness (mardava), sincerity (rjuta), and freedom or emancipation from all sins (mukti) can alone help us in the achievement of the highest goal. These are the only supports to which we can look. It is these which uphold the world-order. This is called dharmasvākhyātatābhāvanā.
Again one should think of the Jaina cosmology and also of the nature of the influence of karma in producing all the diverse conditions of men. These two are called lokabhāvanā and bodhibhavana.
When by the continual practice of the above thoughts man becomes unattached to all things and adopts equality to all beings, and becomes disinclined to all worldly enjoyments, then with a mind full of peace he gets rid of all passions, and then he should take to the performance of dhyāna or meditation by deep concentration. The samatva or perfect equality of the mind and dhyāna are interdependent, so that without dhyana there is no samatva