Prashamratiprakaran

Author(s): Umaswati, Umaswami, Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 36

and deaths. The same, single soul plays different roles in different births, becoming, mother, daughter, sister and wife and the same Jiva also takes the form of a son, father, brother and even one's own enemy. Thus realising that the nature of the samsāra is such, one should meditate on the true nature of the soul whereby there would be an end to transmigration.
Asravabhāvanā consists in reflecting on the root cause of karmic influx. Wrong belief, want of control, negligence four fundamental passions, and psycho-physical activities of mind, speech and body, lead to karmic influx and bondage of the soul. Reflecting on these root causes of karmie inflow, the monk has to try to stop this inflow of karmic matter. Reflection on stoppage of influx of Karma is known as Samvarabhāvanā. The monk has to reflect on the process of stoppage of inflow of karmic matter through controlling the activities of mind, speech and body which are the main causes of karmic inflow through goo bad deeds, and cultivation of the habit of carefulness, obseryance of work. Reflection on the accumulated Karmas is known as Nirjarabhāvanā. Rigorous penance is the main cause of eradication of stock of Karmas. Meditating on the form, material and nature of the world, one should reflect on the expansion (lokavistāra) of the Universe which is constituted by the upper, middle and the lower“ regions. The monk' has to contemplate on the fact that, he has been born repeatedly in different regions reaping the consequences of one's own actions. Repeated reflection on this principle, destroys the wordly attachment and eradicates the stock of Karma. Reflection upon the religious virtues, (which are the main cause of destroying Karma and means of liberation) is called Dharmasvākhyātabhāvanā. This path of Dharma is preached by Jinas for the benefit of mundane souls. The monk who meditatęs on these religious virtues crosses the ocean of Samsāra. Reflection on the difficult task of attaining Right faith is called Durlabhabodhibhāvanā. It is very difficult to have birth among the human beings. Even after that, obtaining birth in a good family, favourable country, long life with pnysical perfection, good faith, teacher, and Scriptural study, which are rarities among the rarities, still one may find it very difficult to attain perfect knowledge. So one should concentrate respectfully on the cultivation of faith, knowledge and conduct which lead to liberation.
It is very clear that these Bhāvanās serve as potent factors leading to spiritual development. The monk reflecting on these principles, realises the transitory nature of the worldly things. This idea automatically reduces monk's attchment to worldly objects. Then he tries to obtain permanent happiness directing his attention to practice and observance of religious disciplines and vows, which alone is the sole means of