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sense organs, and will be saved from miseries and calamities arising from attachment to body and also from ignorance and delusion. With true realization of 'I', our real happiness increases. We realize that real happiness does not depend on external objects, but on the soul itself; its source is the soul. More the purity of soul higher are the stages of real peace and happiness.
"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)
"This body is made of impure substances. I will discard attachments to my body, and engage myself in self-discipline, renunciation, and spiritual endeavors." We all are deeply attached to our body. In fact, all pleasures and pains are of our body. Our attachment to our family and our worldly possessions are in the ultimate analysis attachment to our body. But what is this body? When the self withdraws from the body what is left? 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 body, the body 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 (aging).
To keep these aspects of the body constantly in mind is called Ashuchi Bhävanä. The constant reminder of these aspects blunt 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 karma. This Bhävanä is called 'Ashuchi' as it points out 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 Sädhanä - roads of self-realization - are required to be traversed through the 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 proper care of it and keep it properly nourished, healthy and efficient so that it remains fit and efficient vehicle to carry us safely on our spiritual journey. What is discounted here is indulgence in material objects of life to satisfy the undisciplined cravings of the body that ultimately leads to unhappiness.
07. Asrava Bhavana (Inflow of Karma)
Thinking on inflow of Karma: All causes that create the inflow of Karma should be discarded.
08. Samvar Bhävanä (Blockage of Karma)
Samvar means blocking the inflow of Karma. One must contemplate on Samiti, Gupti, and Yati-dharma. One must carry out these activities and try to reduce or stop new bondage of Karma.
09. Nirjarǎ Bhävanä (Shedding of Karma)
Nirjarä means to shed whatever Karma we have. One must think of the benefits that accrue from each of the 12 kinds of Tapa or the austerities, which lead to Nirjarä. One must contemplate on these austerities in to destroy sins.
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10. Loka-svabhäva Bhävanä (Nature of Cosmos)
Loka-svabhäva means one must contemplate on the nature of three Loka, namely: 1) the upper world, 2) the middle world, 3) the lower world, and also the whole universe filled with souls and Pudgal. The universe is very vast. We are very small. We are nothing when compared to the stupendous universe. In it, we are like an atom. We are insignificant. This makes us humble and dissolves our pride. To contemplate on the vastness of the universe and the various worlds situated in it, is called the reflection on the universe. It causes delight and feelings of wonder in us, generates indifference to our trifling selfish motives and thereby weakens our urge to do evil acts. This is the great advantage of this reflection. It also helps us cultivate many good qualities like humility, etc.
JAIN PHILOSOPHY AND PRACTICE - 2
