BHAVANAS

Bhavanas means reflections or contemplation. We are always thinking of something or another which may be near us or could even be as far away as the other end of the world. This thinking may cause happiness, sorrow, anger, greed, jealousy, and egoism, etc. And, depending upon how we react we attract various types of karmas to our souls. No prudent person would like to attract bad karma and at certain stages any karma at all. But it is not as easy as turning off a light switch. To minimize the bondage of karmas, the Jina have taught us to observe sixteen Bhavanas. Of them the following four can easily be practiced by householders while the rest may be observed once we become more serious about spiritual uplift.
Maitri Bhavana (Thinking of being a Friend)
Pramod Bhavana (Thinking of Appreciation)
Karuna Bhavana (Thinking of Compassion)
Madhyastha Bhavana (Think to staying neutral or uninvolved)
Let us understand how these bhavanas play important roles in our lives, how they can keep us away from bad karmas, and ultimately how they can improve our overall chances to uplift our souls.
Maitri Bhavana (Thinking of a Friendship)Lord Mahävira said that we must be a friend to all living beings. The feeling of friendship brings love and respect for others. It also initiates a feeling of brotherhood among all and in turn leaves no room for harm, deceit or quarrelsomeness with anybody. If we contemplate on Maitri Bhavana our thoughts, words, and actions will not be harsh and we will not hurt anybody. On the contrary, we will support and protect everybody. Friendship will lead us to be tolerant, forgiving and caring for one another. It can be seen that if we develop a friendship with all living beings, we will avoid bad karma.
Pramod Bhavana (Thinking of Appreciation)In this bhavana we admire the success of our friends, spiritual leaders and Arihants. One of the most destructive forces in our lives is jealousy. However, friendship combined by admiration, destroys jealousy. As jealousy subsides, negative impulses are turned into positive ones, and in time you will be at peace.
Karuna Bhavna (Thinking of Compassion)Instead of succeeding, many of our friends may be getting into trouble for things they should not be doing and even those who are successful may be accumulating vices such as greed and ego. If such is the case then, they are not on the right path and may be weak, helpless, and in distress. At a time like this you should contemplate on the karuna Bhavana and show compassion towards them instead of disgusted towards them or hating them. Show them a right path with patience, tolerance, and forgiveness and offer them needed support. In this way not only will you be avoiding bad karma, but so will your friends.
Madhyastha Bhavana (Think of staying neutral or uninvolved) Life appears to be nothing but involvements. Sometimes life works out favorable and sometimes it does not. So instead of getting disappointed, angry, or more involved, you should contemplate onMadhyastha Bhavana which leads to feeling that ‘I did my best to resolve the situation.’ If someone does not want to understand, then leave them alone without getting further involved. You should simply hope that one of these days they may understand and change. By observing Madhyastha Bhavana you will remain in equanimity instead of provoking turmoil in your mind. When your mind stays neutral and uninvolved it keeps karma away.
In short, you can avoid influx of bad karma and stay in peace while living in worldly life by developing a friendship towards all living beings, admiring their success, holding their hands when they are in distress, and leaving them alone at times when they do not understand what is right or wrong. So until it becomes the natural way of life to observe the above bhavanas, one should contemplate on them as many times as needed. If there is a goal, then there is an achievement!
(There are Twelve More Bhavnas which are not discussed here at this point)

KALCHAKRA

Jains believe that time is infinite, without any beginning or end. Time is divided into infinite equal time cycles (Kalchakras). Every time cycle is further sub-divided in two equal halves. The first half is the progressive cycle or ascending order, called Utsarpini. The other half is the regressive cycle or the descending order, called Avasarpini.
Every Utsarpini and Avasarpini is divided into six unequal periods called �r�s. During the Utsarpini half cycle, progress, development, happiness, strength, age, body, religious trends, etc. go from the worst conditions to the best. During the Avasarpini half cycle, progress, evelopment, happiness, strength, age, body, religious trends, etc. go from the best conditions to the worst. Presently, we are in the fifth Ara of the Avasarpini phase. When the Avasarpini phase ends the Utsarpini phase begins. This k�lchakra repeats again and continues forever.
The six aras are:
(1) Sukham Sukham Kal (very good).
(2) Sukham Kal (good).
(3) Sukham Dukham Kal (good bad).
(4) Dukham Sukham Kal (bad good).
(5) Dukham Kal (bad).
(6) Dukham Dukham Kal (very bad).
1) Sukham Sukham Kal:
This is a time of absolute happiness. During this phase people are very tall and live for a very long period of time. Children are born as twins, a boy and a girl. All the needs and desires of the people are fulfilled by ten different kinds of Kalpavriksha (wish-giving trees).
The trees provide places to live, clothes, pots and pans, good food, fruits and sweets, harmonious music, jewelry, beautiful flowers, radiant lamps, and a bright light at night. There is no killing, crime, or vice.
2) Sukham Kal - This is the phase of happiness, but it is not absolute.
The wish-giving trees still continue to provide for the people�s needs, but the people are not as tall and do not live as long.
3) Sukham Dukham Kal - This is a phase consisting of more happiness than misery. During this period the kalpvrikshas do not consistently provide what is desired. Towards the end of this period in the current time cycle Rushabhdev became the first Tirthankar. He realized that
things were going to get worse. So he taught the people useful arts including, sewing, farming, and cooking which will enable them to depend upon themselves. He also introduced a political system and became the first king. This era came to an end three years and eight months after the nirvana of Rushabhdev. The first Chakravarti Bharat, Bahubali also known for his strength, and Brahmi who devised eighteen different alphabets were Rushabhdeva�s children.
4) Dukham Sukham Kal - This is a phase of more misery, sorrow, and suffering than happiness. The other twenty-three Tirthankaras and eleven Chakravarties were born during this era which came to an end three years and eight months after Lord Mah�vir's nirv�n.
5) Dukham Kal - This ara is currently prevailing. It is an ara of unhappiness which began a little over 2,500 years ago and will last for a total of 21,000 years. No one born during this period will gain salvation in their present life, because no one will observe true religion. It is said that by the end of this ara, the Jain religion will be lost.
6) Dukham Dukham Kal - This is a time of absolute misery and unhappiness. During this time people will experience nothing but suffering. There will be no trace of religious activities. The life
spans of people will be very short, exceeding no more than twenty years. Most people will be non-vegetarian and the social structure will be destroyed. The weather will become extreme, the days will be very hot, and the nights will be very cold. At the end of this ara, a period of Utsarpini will start and the time wheel will take an upward swing. There will be days of rain which will provide nourishment so that seeds can once again grow. Miseries will diminish and happiness
will increase until absolute happiness is once again reached.

GATI (State of Existence of life)

What are different kinds of existence of life?Why is someone born in different kind existence of life? Can we predetermine our next existence?Why should one be born as human?If we look around us, we see not only men and women, boys and girls, butalso cats, dogs, birds, bugs and plants, etc. It can be seen that thereare various forms of living beings in this universe. Nothing ispermanent because every minute someone dies and someone is born. Thismakes us wonder what happens to those who die and who decides what oneshould be born as. Jainism explains that, as a result, of karmasassociated with their souls, living beings have been going through thecycle of birth and death since times immemorial. Unless the soul getsrid of its karmas, it will never be free. When a living being dies itcan be reborn into one of four destinies. These four destinies or Gatisare as follows:(1) Human beings.(2) Heavenly beings.(3) Tiryancha beings.(4) Infernal beings.Present science is inconclusive about the life after death or so calledrebirth. But Jinas, however, have explained that there is life afterdeath and it is you and no one else who decides what will happen to youafter your death. No God or super power decides your future. Your pastand current deeds trigger the accumulation of the karmas, which inturn, govern what you will be reborn as. Let us learn about thesedestinies.(1) Human Beings: As human beings we have been endowed with the ability to think and wecan differentiate right from wrong. We can decide what is good for usand what is not. We also have the capacity to control our mind andactivities. We can learn about the wholesome religious principles ofJainism and put them into practice by adopting appropriate vows andrestraints. We can also renounce worldly life for the monkshood whichcan lead to liberation or salvation from the worldly life (Samsar).(2) Heavenly Beings: As a heavenly being one has, of course, superior physical capabilities,various supernatural powers, and access to all luxuries. Heavenly lifeis transient and when it comes to an end, heavenly beings feel veryunhappy. They cannot adopt restraints or renounce their lives to becomemonks or nuns. Therefore, certainly their is no salvation in heavenlylife and such beings will have to be reborn as human beings in order toattain liberation.(3) Tiryanch Beings: As a tiryancha (being born as an animal like lion, elephant, bird,plant, etc.) one is considered to be a lower form of life. Animals andbirds may be able to think, but not nearly as well as humans, and theydo not have the ability to differentiate right from wrong. There is agreat degree of suffering and dependency in their lives. Only animalsand birds having minds may be able to observe a lower levels ofrestraint, while the rest of the tiryancha passively undergo thesuffering destined for them. A life of this type is not analogous to alife aimed at attaining salvation.(4) Infernal Beings: As an infernal being (living in hell), one has to continuously suffer.Most of the time infernal beings fight among themselves, and cause moresuffering to one another. Such a life is, therefore, absolutelyunsuitable for spiritual pursuit.Thus, it is clear that out of these four Gatis or destinies only humanlife is suitable for spiritual pursuit and freedom from the cycle ofbirth and death. Let us now consider what leads to birth in thedifferent destinies.Those who enjoy excessive violence, lying, stealing, and sensuouspleasure or are too possessive, angry, egoistic, greedy, deceptive, orintensely attached to worldly life are likely to be re-born as infernalbeings in hell.Those who are simple and disciplined, observe vows and restraints,behave well, have good character, have faith in true teachers, attemptto gain true knowledge, and follow a good moral life are generallyre-born as heavenly beings.Those who are selfish, cause trouble, or wish evil onto others arelikely to be re-born as Tiryancha.Those who are simple, straightforward, and admirers of the truth, haveonly a slight attachment, have a controlled level of anger, greed, ordeceptiveness, and try to follow religious teachers are generallyre-born as humans.Conclusively, we are the masters of our own destiny of existence of lifeand we should not blame anyone or anything else for our destiny. Let usbe inspired to lead a spiritual life without delay, so that we may bereborn as human beings and may continue to tread on the path ofliberation.

PRATIKRAMAN

The soul, in its pure form, has infinite perception, infinite knowledge,infinite vigor, and is non-attached. These attributes are not seen in aworldly soul because it is soiled with karmas. By following religiousprinciples principals and activities, we overcome our karmas and upliftour souls to liberation. There are various kinds of religiousactivities, sometimes called rituals, and among them Pratikraman is themost important ritual. During pratikraman we repent for ournon-meritorious activities on a daily basis. We realize our mistakesand ask for forgiveness which helps us to minimize the intensity of thekarma?s bondage. Pratikraman is a combination of six avshyakas(essential rituals). The six Avshyakas are:1) Samayik - a state of total equanimity2) Chauvisantho - worshipping the twenty-four Tirthankars3) Vandana - offering salutations to sadhus (monks) and sadhvis (nuns)4) Pratikraman - realizing what we have done wrong and annotating onit5) Kayotsagga - meditation of the soul6) Pratyakhyan - renunciation1) SamayikIn samayik, we stay in equanimity for forty-eight minutes. Duringsamayik not only do we give up all worldly affairs, but we also stayaway from attachment and aversion. This activity helps us to purify ourpassions and desires. To perform samayik, we put on simple, whiteclothes, and occupy a quiet place. While in samayik, we recite theNavkar Mantra, read scriptures, perform meditation, etc. Our samayikgives us a glimpse at the life of sadhus who live in samayik all oftheir life. It directly encourages us to lead the life of a sadhu orsadhvi.2) ChauvisanthoChauvisantho means adoration of the twenty-four Tirthankaras. Byreciting it, we show our respect for the twenty-four Tirthankaras.While reciting this, we are reminded of how victorious these Jinas, whoovercome inner enemies like anger, ego, greed, deceit, etc., were andsuch activity also and encourages us to be like them. It is also calledChaturvinshatistava.3) VandanaDuring vandana, we bow down to monks and nuns and express our reverenceto them. They are our current religious guides, and preceptors. Whilebowing down, we become humble, and thus, help ourselves to overcome egoand anger. It also inspires us to become like them. (If there is nomonk or nun then we bow down in the North-East direction to Arihantaswho are currently living far away from here.)4) PratikramanPratikraman is the combination of two words, Pra meaning return andatikraman meaning violation. Literally, it means returning fromviolations. As Jain householders, we are supposed to observe twelveminor vows. During Pratikraman we review our activities for anyviolations that may have occurred among these vows. In this way, weask for forgiveness for our actions, purify our souls, and improve ourfuture activities. If we have not taken these vows then we should wishthat there will come a day when we can take those vows. Pratikraman isusually done twice a day; once in the morning, Raisi (morning)Pratikraman and once in the late evening Devasi (evening) Pratikraman.Those who are unable to perform daily pratikraman should do a Pakshik(fortnightly) Pratikraman. There are some who somehow can not find eventhat much time, they should do a Choumasi (quarterly) Pratikraman,every four months. However, if someone can not even do that, then theyshould do Samvatsari (yearly) Pratikraman, considered a must for everyJain. By repenting during the pratikraman, you lessen the bondage ofkarma to your soul and avoid committing the same sins in the future. Ifwe do not repent for our deeds at least once a year, then the bondageof karmas to the soul becomes severe and even harder to shed off. Inall truth, one should perform pratikraman as soon as one realizes he orshe has committed a sin.5) KayotsaggaThe word kayotsargga is made up of two words Kaya meaning body andutsarga meaning to give up. Kayotsagga means to give up one?s physicalcomfort and body movements, thus staying steady, either in a standingor other posture, and concentrating upon the true nature of the soul asbeing separate from the body. This is a form of meditation and bypracticing pure kayotsargga we slowly gain control over our mental,verbal, and physical activities.6) PratyakhyanThis is a formal renunciation of certain activities, which reduces tostops the inflow of karmas. This activity helps us to learn to controlour desires and prepares us for a much bigger renunciation.

Spiritual path of progress : Acharya Mahaprajna

Man is a living being endowed with a mind, and thinking is a function of the mind...
Other animals possess a mind too, but their brain is not much developed; so their power of thinking is limited. However, thanks to his highly developed brain, man’s capacity for thought is almost unlimited.The body and the mind are intimately connected with each other. The body influences the mind and is in turn influenced by the mind. However, the mind affects the body much more. A study of the mutual interdependence of the body and the mind reveals that when a man’s thinking is positive and constructive, his body too keeps in perfect condition. On the other hand, negative or destructive thinking results in the malfunctioning of the body. All thinking emanating from delusion and/or attachment is negative, whereas reasoning is ever positive and constructive.Constructive thinking helps in bettering social and human relations and the path of development and progress is cleared thereby. Negative feelings create bitterness in social and human relations, thus obstructing the path of progress.The practice of preksha dhyana serves to wipe out negative emotions and promote positive thinking. The evolution of our world is the evolution for change. Without change, there can be no development. While man has ach-ieved tremendous success in changing the external environment, his success regarding the inner environment is limited.A complete change of heart takes place only when there is inner transformation. The inner transformation is threefold transformation of emotion, thought, and transformation of the body-chemistry. It is the feeling which gives rise to thought and not vice-versa. Like feeling, like thought. With a change in feeling, there occurs a corresponding change in thought. When the mind undergoes a transformation and thought changes, body’d inner chemistry also undergoes a change. That marks the beginning of a complete change of heart.The technique of changing the feeling, the thoughts and the chemistry of the body is a composite one. It is technique of transmuting the endocrine output, of purifying the heart and the mind. For principles underlie this change of concentration, equanimity, awareness, freedom from attachment, freedom from delusion, freedom from fear.