$JES 401 Jain Philosophy and Practice 2 Level 4 Book

Author(s): JAINA Education Committee
Publisher: JAINA Education Committee

Page 98

Chapter 09 - Bhävanäs (Reflections or Contemplations)
Introduction
Jain religion puts a significant emphasis on the thought process of a human being, as thought process put deepest impact on the human brain. A person's behavior and his actions are the reflection of his internal thoughts. It is not only the action but also the intention behind the action that results in the accumulation of Karma. Hence, one should be very careful about his thoughts and the subject matter of his thoughts. 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 Bhävanä (Anuprekshä) or Reflections. The Twelve Bhävanäs cover a wide field of Jainism. They are designed to serve as an aid to spiritual progress leading to the path of renunciation by helping to understand reality. They are reflections upon the fundamental facts of life.
Twelve Bhävanäs (Twelve Reflections on Soul):
01. Anitya Bhavana (Transitoriness)
'Anitya' means 'transitory'. All material things of the universe are transitory in nature. It is an everchanging world, nothing is stationary and permanent in this world. What gives us pain is not the changing modes but our insistence on seeing that the things of our liking remain permanent. An unthinking person never reconciles oneself to the fact of change and this is the root of human misery because no one who belongs to this universe, 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 die. Change is the rule. The only exception is our own true self, Soul (Chetanä). 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 change is the rule and clinging to the changing modes is pure ignorance. We should not use this reflection to be inactive and idle. Only if we remain engaged in doing well for others according to our ability, it can be said that this reflection of impermanence has rightly permeated our lives. Having known the impermanent as impermanent, one desirous of attaining the permanent, that is, the pure nature of the soul, should walk on the path of righteousness.
02. Asharan Bhävanä (Helplessness)
Sharana means refuge. Asharan means lack of refuge or helplessness. No one can change or help in the process of life, and death. Wealth, family etc. are always left behind at the time of death. No worldly things can thus provide refuge, so why should we depend upon them. 'It should constantly be kept in mind that we have to find 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 path by our own efforts, discretions, and wisdom. When we are stricken by pain, (physical or mental), we have to bear it ourselves, no one can save us from its pangs. We are the creators of our own future, our pleasures and pains. We have to learn to bear them with equanimity and without depending on others.
No one is saved from the powerful and inescapable claws of death nor can anyone save others from them. We alone have to suffer from the pains of diseases. This reflection is not to be used to shun compassion, friendliness and benevolent acts and thus to become utterly selfish and self-centered. Though it is a fact that we cannot cure others of their incurable diseases or protect them from formidable calamities, yet it is also a fact that we can show compassion towards them by trying to help them according to our capacity and act as Nimitta (catalyst).
The main objective of the reflection on helplessness is to bring home the message that we should become self-dependent without desiring help from others, and should take shelter under the religion in the form of good qualities like benevolence, compassion, humility.
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JAIN PHILOSOPHY AND PRACTICE - 2