|GUIDLINES OF JAINISM||
Bhavana means thinking. One should entertain and expand auspicious and useful thoughts. One should not allow one's soul to get entangled in the various events taking place around oneself. In the Jain Dharma 16 kinds of bhavanas are mentioned; and they enable people to attain mental peace and tranquillity. If we lose our tranquillity and equanimity on account of some events. no unhappy things will take place, if we can allow our minds to travel on the sublime waves of noble thoughts. The mind will remain calm and stable. These bhavanas are also called anupreksha.
Thinking of the transitory nature of things
When we are bereaved; i. e., when someone dear to us dies and when we lose something we should think that in this world, the body, wealth, family. relatives, status, etc., are transitory. All things of the worldly life, all substances are perishable; and we should think that nothing is permanent; and that it is futile to lament over the loss of those; and to lose our mental peace and emotional poise.
Thinking of a refuge
If we do not get any one's support; and if we do not get the feeling of cordiality from others, then we should think thus, ' Who can be our refuge if not the Paramatma, in this world which abounds in physical, psychological and inherited ailments ?" Only Dharma can give us true company and the right refuge. We need not expect help or assistance from others.
Thinking of worldly life
If somebody dies; if there appears a rift between us and some relatives, we should think that in this Samsar or life which is without a beginning and an end, the continuity of the relationship with others cannot be permanent. We should think thus, ''Someone is a relative at sometime.. Someone is dear to us at sometime .. life changes; the mode of living changes and in accordance with those changes, even relatives and friends keep changing. We should know that friends and enemies change. Sometimes, an enemy becomes a friend and vice-versa. How can there be a strong and permanent relationship in this strange life of ours. Desiring the continuity of relationship is like filling a sieve with water
Thinking of being alone
When one is lonely, one must think thus. "In this Samsar (life) the Jivatma is born alone and dies alone. Alone it is bound by Karmas and alone it has to experience the fruits of its Karmas. Who belongs to whom in this world? Though man is living in the midst of crowds, he is absolutely alone"
Thinking of the soul as separate from the body.
When we are shaken by bodily and mental agonies, we should think thus, "The body and the soul are different from each other. They are separate from each other. The body is inert but my soul is the very embodiment of consciousness. The soul is impressible. It will not die. The body, of course, burns and becomes ashes. Agonies afflict only the body, but the soul is detached. I am not the body .. The body is not mine".
Thinking that the body is unclean.
When the beauty of anyone's body kindles the passions and burns us, we should think thus: "What is this body? It is nothing but a bundle of bones muscles and blood. How unclean inside! Outside the body looks fascinating with its white and bright complexion; but inside it is unclean. Then why should we have so much attachment for it ? Why should we decorate it and make it look fascinating?"
Thinking of renouncing inauspicious propensities and actions.
Evil propensities and actions pollute and corrupt the soul. One must get free from them. One should know what those wicked passions and actions are and should renounce them.
Thinking of renouncing the evils of the mind, the voice and the body.
Discarding the evil propensities of the mind, voice and the body and concentrating the mind on noble propensities since that would release the soul from the bondage of Karma; and enabling noble propensities to surround the mind.
Thinking of performing tapasya.
By performing tapasya we can destroy our Karmas. So we should think of the twelve kinds of Tapascharyas prescribed; and decide to perform such tapas (austerities).
Thinking of the lokas.
Thinking of the creation of the fourteen Rajlok forms which are made up of the substances which are subject to the law of origin, existence and destruction.
Thinking of developing faith in the Dharmik principles.
It is easy to attain human life, high birth, healthy body, Dharma, and the aspiration to act according to Dharma etc., but it is difficult to develop a true and abiding faith in the Dharmik doctrines. We should make our faith and fervor strong and stronger. Thinking of the methods of attaining this.
Dharma Swakhyat Bhavana
Thinking of the influence of Dharma.
How much have we been benefitted by the Jineswar Paramatma and his doctrines! This life is possible only if there is dharma. We have attained comforts and happiness by the benevolence of Dharma. It would be difficult to live without Dharma. Thinking of Dharma from the practical and emotional points of view.
Thinking of amity.
Having a feeling of amity for all beings in this universe...Having no spite or enmity against anyone. How brief this life is! Then, what is the use of enmity? Why should we not live with a feeling of amity for all? Thinking of such things
Thinking of honoring superiors.
Having heartfelt affection, regard and esteem for people who are superior to us in virtues, knowledge and ability. Not entertaining such feelings as jealousy and envy; and not looking at anyone maliciously and with a sinister eye. Being cheerful and happy at the sight of virtuous people; and expressing cordial happiness on seeing such people.
Thinking of compassion.
Showing compassion to those who are in distress, want; and to those who are weak and helpless. Helping them; giving support to them; desiring to remove their sorrows and agonies. Doing all efforts in these directions.
Being unconcerned about wicked persons.
Treating with indifference those people who even after realization and knowing the right from wrong, arrogantly and obstinately refuse to walk on the path of righteousness. Desiring the welfare of even such people without treating them with anger or contempt or abhorrence. Not being involved in others' affairs. Giving up thinking of the mundane life and thinking of one's own spiritual welfare.