Jinamanjari 2002 04 No 25

Author(s): Jinamanjari
Publisher: Canada Bramhi Jain Society Publication

Page 48

of transitory character and impels us to practice equanimity, selfcontrol, etc., to realize the goal of peace, happiness, freedom and selfrealization.
How the pajjāya in the material objects affects the bhava or the attitudes of persons because of their intense attachment to them is aptly described by Samantabhadra in these words: "Persons desirous of a pot, a crown and gold become sad, happy and indifferent at the destruction (of the pot) origination (of the crown) and persistence (of gold) on account of their causes. "24 The psychological states of sadness and happiness and indifference though generated in the Self have their causes in the external world. The self-same process of origination, destruction and permanence causes these states.
Reflection on the concept of pajjāya or anitya (transitoriness) of things is an important factor in Jaina philosophy. Accordingly, anitya is considered to be the foremost of the twelve contemplations, which are prescribed for Jains as a desirable religious practice. Anitya means transient, ever changing, transitory, and impermanent. Change is one of the few constants in life; or rather the only constant is change. Everything is in the process of change and growing. To stop change is to cease living. Without change there is no growth. Change adds to newness and freshness in life, without change life will be dull and monotonous. In fact, one does not know or realize the value of health unless one falls sick and one does not really experience happiness unless he has been through hardships and misery.
Contemplation on anitya bhavana instills a sense of detachment, equanimity, self-reliance (purusharth), self-restraint (samyam), and control of kasāya and emotions. Contemplation on the impermanence of things makes to reflect on inner self, to search for the changeless reality behind the ever-changing, the quest for seeing and experiencing the real "I", other than the "I" of body and senses.
The concept of pajjāya is thus quite significant from several points such as -- [i] understanding full completeness of existence, [ii] forms basis of dynamic process of development and evolution, (ii] makes possible growth and adds newness to life, [iv] forms the genesis of anekanta doctrine since permanence and change or impermanence; one and many, unity and diversity, etc. in the same substance, and [vi] jiva may, and does, develop vibhava pajjāyas while retaining its innate character or intrinsic purity. O
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