Jain Journal 1972 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 33

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JAIN JOURNAL
(3) In this world there is none who is really my kindred, friend or
enemy. In the unnumbered succession of my lives, I may have had various relations with every creature. This is the strange, peculiar nature of the world. This kind of thought is called sarsāra bhāvanā or meditation on the transitoriness of human relations.
(4) Alone was I born and alone must I die. It is I alone and none
else who have to suffer the consequences of my deeds. This kind of reflection is called ekatva bhāvanā or meditation on the solitariness of individual existence.
(5) The body and the soul are distinct and separate from each
other. The body is unconscious and the soul conscious. This is pșthakatva bhāvanā or meditation on the separateness of the soul from the body.
(6) The body is made up of impure substances such as blood,
flesh, etc., and full of faeces, urine, etc. One should never be attached to such a body. This is asuci bhāvanā or meditation on the intrinsic impurity of the body.
(7) Attached to the senses, if I remain engrossed in the enjoyment
of wordly objects it will entail my bondage to karma and produce harmful consequences. This is āsrava bhāvanā or meditation of the influx of karma into the soul.
(8) To resort to good thoughts in order to rid oneself of evil pro
pensities is samvara bhāvanā or meditation on the cessation of the influx of karma.
(9) To reflect upon the various evil consequences of karma and
think of exhausting all accumulated karma by contemplation and austerities is called nirjarā bhāvanā or meditation on the elimination of all karma.
(10) To reflect upon the real nature of the universe and its fleeting
appearances is called loka bhāvanā or meditation on the impermanence of the world.
(11) In this phenomenal world attainment of right faith and an
immaculate character is a rare achievement. This kind of thought is called bodhidurlabha bhāvanā or meditation on the difficult nature of the knowledge and perfection to be attained.