Jain Philosophy (2) 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):

1. Anitya Bhävanä (Transitoriness)

‘Anitya’ means ‘transitory’. All material things of the universe are transitory in nature. It is an ever_changing 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.

2. 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 massage 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.

There is no escape from the evil consequences of our evil acts. Contemplation of such grim reality of helplessness is Asharan Bhävanä.  The awareness of the fact of helplessness is the initial aim of this reflection; he who has this awareness becomes heedful and seeks only the Ultimate Release.

3. Samsär Bhävanä (Cycle of Birth and Death)

In the cycle of birth and rebirth, mother of one life may become wife in another life, and similarly wife can become mother or any one else.  How strange and futile is the Samsär (world)? We should not have any attachment to it. This Bhävanä asks us to remember that this self is wandering in this Samsär from one life to another since time infinite. This endless wandering from one life to the other must have some purpose.  Can there be an end to it? Surely, it cannot be the scheme of Nature that this Ätmä (soul) should go on endlessly to experience pleasures and pains, hopes and despairs life after life without any purpose. If there is any purpose, I must find it out.  No one has gained anything by repeating this endless cycle of birth and rebirth, life and death and all the difficulties, tensions and turmoil of aimlessly moving in this Samsär. What can I do to avoid it? A mind of a Sädhaka (aspirant) constantly occupied with this type of perception finally leads him to a state of Nirgrantha (without knot or Granthi) where every knot of bondage is dissolved. This reflection keeps one on the path of righteousness. One should reflect on this fact so that one may not deviate from the path of duty and good actions and may not be a victim of trifling temptations of the world.

On the fact that this world is full of miseries and there is no end to natural calamities; how so many efforts we may put in, it is utterly impossible to remove all of them completely. When such is the situation, is it proper to increase miseries by nurturing mutual indifference through mutual injustice and selfishness? It is necessary to bear in mind that we create our own innumerable miseries and add to the already existing ones by our own defects. By developing good humanitarian qualities and fostering universal friendliness, we should try to decrease the miseries in the world as far as possible. 

Such contemplation on the fact that this world is full of miseries and there is no end to natural calamities is Samsär Bhävanä.                                                              

    04. Ekatva Bhävanä (Solitariness)

“I am alone, I was born alone, I will die alone, I am sick alone, I have to suffer alone, I alone have to experience the consequences of Karma which I have earned,” Therefore, one should be cautious, and stay away from attachment and aversion. 

Ekatva means aloneness and Anyatva means separateness. We enter the world alone and we leave it alone. Each one of us has to suffer the fruits of our individual karma. Our cooperation in worldly affairs, love and affection for others should not be allowed to be degenerated into attachment because no amount of attachment for our either family or friends can save us from the pangs of life.  Consciousness that I am alone and I alone have to chart my course of life is not being selfish. Also that my family, my friends and my belongings are not mine, does not breed selfishness, but clinging to all these things does bring selfishness because such clinging is the result of gross attachment which is the worst vice in human nature.

In fact, both these Bhävanäs of Ekatva and Anyatva (otherness) are not only complimentary to each other but are also the logical consequence of the Asharan Bhävanä referred to above. What these two Bhävanäs prescribe is to suggest that you have to bear the fruits of your own karma – others cannot help relieve you of them.  Similarly, you cannot help relieving others of the fruits of their karma. If we cultivate such an objectivity of outlook, we will be better equipped to serve others around us and ourselves.

5. Anyatva Bhävanä (Otherness)

Out of an onrush of delusion, we commit the mistake of regarding our own rise and fall, as the rise and fall of our body and every thing else belonging to us. The separateness of soul from body is to be reflected over on the basis of their qualities as follows: “This body is inanimate, ephemeral while my soul; (possessed of no beginning and no end), is conscious and eternal.” On account of this type of reflection Anyatva Bhävanä, human being is not agitated and perturbed by bodily pains and pleasures. Generally, all energy is used up in thinking about bodily pains and pleasures.  If one knows as to who one is, in the light of that pure knowledge, one will not develop attachment for the body, nor will one become a slave of 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.”

6. Ashuchi Bhävanä (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.

7. Äsrava Bhävanä (Inflow of Karma)

Thinking on inflow of Karma: All causes that create the inflow of Karma should be discarded.

8. 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.

9. Nirjarä 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.

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.

11. Bodhidurlabh Bhävanä (Rarity of Enlightenment)

To contemplate on the reality that how difficult it is to get human birth, good education, virtuous company, etc. Even when one has gained these, one may still find it very difficult to acquire right vision for the truth. One must contemplate on how difficult it is to attain the Jain Dharma. Soul wanders aimlessly in four destinies and spends least amount of time as human. Only as a human, one can attain liberation.  Therefore, there should not be even the slightest negligence in observing the religion propounded by the Jina.  Thus, to contemplate on the rarity of attainment of vision for pure truth is called Bodhidurlabh Bhävanä. 

12. Dharma Bhävanä (Religion)

“Arihanta Bhagawän, the omniscient, has expounded an excellent Shruta Dharma and Chäritra Dharma.  How highly fortunate it is that Dharma full of doing good to the entire mass of living beings has been preached by the virtuous personages.  I will engage myself in that Dharma.” One should carry out such contemplation repeatedly.  Dharma includes philosophy, religion, theory and practice of good life, ascetic culture and ethical behavior. Liberation of the soul from all impurities is the ultimate aim of Dharma or religious culture. Dharma is that which takes on the cherished goal of liberation. It destroys karma, rescues beings from miseries and upholds them in excellent behavior.

A constant reminder of these twelve Bhavanas mitigates our pangs of pains and expands our understanding of life’s problems and even the uncomfortable situations of life do not appear burdensome. 

Four Compassionate Bhavanas ( Compassionate Reflection)

There are four compassionate Bhävanäs some times known as auxiliary Bhävanäs. They represent the positive means of supporting the Five Vows. They are intended to develop purity of thought and sincerity in the practice of religion.  They play a very important role in the day – to – day life of a householder and these reflections can be practiced very easily. Adopting these Bhävanäs in daily life can make a person very virtuous. 

These four Bhävanäs (reflections) represent the positive means of supporting the Five Vratas. The qualities, which a devotee of nonviolence must possess, are

• Maitri (amity, love, friendship): Friendliness strengthens each other, friendliness softens the heart and nourishes the capacity for forgiveness and forbearance
• Pramod (joy and respect): Praising the virtues of others with joy and respect corrodes one’s own ego and conceit.
• Karunä (compassion): Compassion for their misfortune fosters a charitable heart
• Mädhyastha (neutrality): The cultivation of neutrality and equanimity has the power to chastise vainglory in self and others.

These Bhävanäs are designed to make the devotee a good person, to serve as aids to spiritual progress, to produce detachment, and to lead the devotee from the realm of desire to the path of purification.  They are intended to develop purity of thought and sincerity in the practice of religion.

Sattvesu Maitri Gunisu Pramod Krutsnesu Jivesu Dayä Paratvam |

Mädhyastha_bhävam Viparita_vrttau Sadä Mamätmä Vidadhätu Deva ||

O God, Let my soul ever spread good_will for all living beings, delight for those

that are virtuous, compassion for the afflicted ones and indifference towards the ill behaved!

1. Maitri Bhävanä (Universal Friendship)

Shashibhushan Bandopädhyäy, well known for his honesty and compassion, was a very successful and famous advocate of Calcutta who lived in the early part of the 19th century. One afternoon during a hot summer of May, he hired a horse cart and went to the house of a well_known gentleman for some work.  When the work was over, and it was time for departure, the gentleman said, “Sir! You could have sent a note with your servant instead of having taken the trouble of coming to my place in this hot weather and I would have visited you.”

The advocate replied, “Yes, it occurred to me in the beginning, but when I thought of this scorching heat, I did not feel it right to send the servant.  If he had come, he would have been either walking or on a bicycle instead of a horse cart, In that case, he would have suffered more than me due to this extremely hot weather.  With this in mind, I preferred to come myself.” What a humane treatment of the servant it was! He looked upon the servant as a friend!

The cultivation of friendliness without any selfishness towards all living beings is Maitri (Universal friendship).  The devotee should show equal friendship to all living beings without any reservation we must be friends of all living beings.  Feelings of friendship should be the foundation of all our future thinking. Thus, when we become friends with someone or for that matter with all living beings, how can we  possibly think of harming, deceiving or quarreling with them? How can our actions be harsh towards an ybody?  We would never hurt our friends; on the contrary, we support them and protect them. That way we develop bonds with each other.  Friendship teaches us to be tolerant, to forgive, and to care and share among one another.  There will be times when our thoughts may be reactionary and harsh; at that time instead of reacting right away, it would be better to wait and think of friendship with the person concerned. This always serves to ease the reaction, making you more reluctant to do anything that is not desirable. Since human nature is such that it always happens to react, Bhagawän Mahävir said, “If you want to react, then react with Pramod”.

2. Pramod Bhävanä (Respect for Virtue)

Over a hundred years ago in the year 1883, Swämi Dayänand Saraswati, a great torchbearer of Indian culture, died. Efforts were made by his devotees to prepare a biography of Swämiji.

One devotee of Swämiji very humbly approached a great scholar disciple and said, “You are a great scholar, and you know Swämiji’s doctrines so well.  You are thoroughly acquainted with his life. Please write a biography of Swämiji.  It will be a permanent memorial to Swämiji and will inspire future generations to a higher and nobler life.”

The scholar disciple replied, “Well friend, the work has already begun and will end at the proper time.” The devotee replied, “We are very grateful to you.  Kindly set aside all other works and complete this work as early as possible.”

The scholar disciple said, “Well brother, our viewpoints are different. I am writing it with every moment of my life, by adopting the qualities of Swämiji.  That is how I am writing his biography.  I would not feel satisfied simply by writing a description of his virtues on paper. Writing on paper will surely not create a real memorial of Swämiji.  At this time we should follow his principles and live our lives the way he did, and that way we will be able to continue his work.”

Pramod (joy, praise, and respect), or delight in the virtues of others, is defined as a state of experience of real joy and enthusiasm for those who possess higher and superior qualities. In this Pramod Bhävanä, we admire the successes and virtues of our friends, and spiritual leaders. Whenever we come across virtuous people, we should really respect, honor, and admire their virtues.  When we are overwhelmed with joy because of such fine virtues in our friend, and spiritual leaders, the process of becoming virtuous begins. Good virtues are the right faith, the right knowledge, the right conduct, and the right penance. We should praise and show our highest respect to Tirthankars who showed the path and Gurus who help us in following that path for our spiritual journey.

Human nature is such that sometimes it cannot tolerate even the successes of friends or virtuous people.  Sometimes, we are so jealous that we label their good virtues as bad qualities. When we are burning in the fire of jealousy, it ignites the fires of cheating, lying, and hurting others. However, instead of being jealous of the success or higher virtues of our friends or our spiritual leaders, we should feel content that if not me at least my friends are doing well; that way our unhappiness will turn into happiness.  In addition, as soon as such thoughts come in our mind, we may feel silly that we had become jealous.  That way the friendship or feeling of admiration would turn the negative impulses into the positive ones and we would be more at peace.

When we consider everyone as our friend, hostility stops, and when we start admiring successes of our friends even a negative force like jealousy would disappear.

3. Karunä Bhävanä (Sense of Compassion)

Swämi Dayanand Saraswati once was going on foot, from Banäras to the Dädäpur. It was the rainy season and there were water puddles all around.  One bullock_cart, fully loaded with grass, had been stuck in the mud. People all around were giving instructions to the driver of the cart but the cart was going deeper and deeper in the mud. The bulls were breathing heavily and saliva was dropping out of their mouths.

The heart of the Swämi melted at the suffering of the bulls.  He immediately took hold of the cart, freed the bulls and with his physical strength, he pulled the cart out of the mud.  The driver and people all around thanked the Swämi.  This was Karunä Bhävanä towards the bulls by the Swämi.

The feeling of self_affliction and pity produced in our heart upon witnessing suffering of other living beings is known as Karunä (compassion).  In this Karunä, we should show compassion to those who are in distress, and to those who are weak, sick and helpless. Since we have accepted everyone as a friend, we cannot just stand aside and let them suffer. We should help them and should offer them support.  We should try to help them through their sorrows and agonies.  We should make all efforts in these directions.

There are two types of compassion, (1) material and (2) spiritual. When we see someone is homeless, poor, and sick, or in need of something, the feeling we get to help is called material compassion.  By helping the needy materially, we are able to reduce their material suffering. At the same time, there are people who are ignorant, have wrong beliefs, are suffering from internal passions such as anger, ego, deceit and greed; the feeling to help them is spiritual compassion. We try to show them the right spiritual path to reduce their internal suffering.

4. Mädhyastha Bhävanä (Neutrality)

About hundred years ago in the state of Orissa, India, a robber named Ramkhan had spread terror.  Nobody dared talk about him.  People were terror stricken and used to tremble with just a reference to his name. Every one wished to be freed from this terror.

Mahätmä Harnath was a great saint of the area.  He gave courage to the frightened people and said, “Well brothers, no sinner is bad, only the sin is bad.” With these words, he took the track towards the forest where the terrorizing robber lived.

With an extremely peaceful composure, detached and fearless vision, and the luster of celibacy, the Mahätmä proceeded to the forest.  As he reached the place of his residence, the eyes of 

Ramkhan fell on the Mahätmä and he was immediately impressed. The emotions of the robber, to whom killing was just a game, were transformed.  He said, “O great saint! I have committed countless crimes. Now you have come and with you has come the time for my uplift.” With these words, he bowed down at the feet of the Mahätmä.

The Mahätmä embraced the robber with love.  He showed him the right path. Ramkhan became a monk and led a spiritual life.  This shows that even the lowest of the low can get uplifted with neutrality (equanimity).

To have indifference or to stay neutral in an irretrievable situation is Mädhyastha Bhävanä. In Mädhyastha Bhävanä one should stay neutral, uninvolved with those who, even after realizing and knowing what is right and wrong, carry on wrong ways. We can try our best to help, support, or advice; but some, out of their arrogance, obstinacy, stubbornness, or ignorance, may refuse to walk the right path. Instead of developing hatred, anger, contempt, or abhorrence towards them, we should think that we have done all we can; and changing is up to them. We should not let our mind be disturbed by what they are doing.  Even though we desire the well_being of such people, we do not get involved unless they come for help.

Reasons for Practicing these Bhävanäs

The most important purpose to contemplate on these Bhävanäs is for our own purification process by way of detaching ourselves from attachments and aversions towards our own body and worldly things. A few other ones are as follows:

• Every living being has a soul. All souls are equal.  No one is inferior and no one is superior.  Each one can excel and achieve Moksha.
• Every living soul has a right to put in its own effort to improve and this right should not be taken away.
• We have no right to rule other living beings, as others do not have a right to rule us.
• We need to restrain/minimize our hatred towards arrogant, egotistical and deceitful, the people with wrong belief and/or ill behavior.
• The cause of eradicating/reducing violence, falsehood, stealing, and carnality does not warrant despise or abhorrence of the people involved in sinful activities.
• A neutral attitude can enhance the cause of nonviolence and may restrain passions like anger, ego, deceit, greed, jealousy, etc.
• Such an attitude helps in preventing the influx of new Karma.

 

What Do These Bhävanäs Do?

The significant results due to practice of Bhävanäs are listed below:

They prepare us mentally to look at the reality of life leading to pleasure and pain and how to deal with them in a way that helps us towards right faith, right knowledge and right conduct.

• Practicing these four Bhävanäs enhances the cause of promoting nonviolence, truthfulness, non_stealing, celibacy, and non – possessiveness.
• Friendliness and nonviolence strengthen each other. Friendliness softens the heart and nourishes the capability of forgiveness and forbearance.
• Delighting in the glory and distinction of others consumes one’s own pride and conceit while compassion for the misfortune of others fosters a charitable heart.
• The cultivation of equanimity has the capability to chastise vanity.
• These Bhävanäs strengthen the qualities of forgiveness, fearlessness and tolerance.
• They foster an atmosphere of peace and mutual respect.
• How to develop these Bhävanäs?

There are many ways. The vital factors for the purpose are faith, proper guidance, right knowledge, and a strong will to improve, learn and practice.

• Treat others the way you would like to be treated. Wish them the same that you wish for yourself.
• Practice of Jivadaya: Ahimsa (nonviolence) is an aspect of Dayä (compassion, sympathy and charity). Jivadaya means caring for and sharing with all living beings by tending, protecting and serving them.  It creates universal friendliness, (Maitri) universal forgiveness, (Kshamä) and universal fearlessness (Abhay).
• Avoid deceiving or quarreling with anyone.  Avoid speaking ill of others.
• Make sure our actions are not harsh.
• Stay constantly aware that we do not want to hurt our friends. We want to support and protect them.
• Be tolerant and have sense of caring and sharing. Remain careful in walking, talking, thinking or doing any thing so as not to inflict the slightest hurt, pain, and insult to any living being, inclusive of human beings, animals, insects etc.
• Avoid instant reaction. Instead, wait and think of amity. Reaction is not the nature of soul. Bhagawän Mahävir said if you want to react, react with Pramod (praise, adoration and respect) Bhävanä.
• Stay away from adverse feelings like “He/she is my enemy or adversary, he/she inflicts pain on me, he/she insults me, he/she is not on my side, and so on”. If one cherishes such adverse feelings directly or indirectly, a sense of friendliness cannot be developed. We should accept even the adverse situations as resulting from our own Karma rather than reacting to them adversely.  We should make an effort to avoid the recurrence of such situations.
• Acquire right knowledge, guidance from the right Guru and/or from the right religious books.
• Avoid the narrow mentality that may be prevalent / persisting in our family, caste, creed, sect, gender, color or society.  Let us show real affection and regard for all human beings and creatures as we have for ourselves.
• Develop close association with people who have cultivated these virtues. Observe the virtue and its impact on the daily life of the virtuous person with an open mind. This will develop an inclination towards these virtues. Endeavor to cultivate the same virtues in your life.
• Stay aware, practice & have patience
• Contemplate in your conscious mind on the virtue of Maitri that “A feeling of hatred generates fear, and weakens the body and mind. Therefore, I must develop the virtue of Maitri.  When one expresses hatred in thought, speech or action, his/her happiness is destroyed.  To develop and enhance my own happiness, I must develop the virtue of Maitri, universal friendship.”
• Pray sincerely, daily or as often as possible:
• Khämemi Savvajive             I forgive all living beings.

  Savve Jivä Khamantu Me    May all living beings forgive me.

• Mitti Me Savva Bhuesu        I have friendship with all beings

  Veram Majjha Na Kenai       I have no animosity towards anyone