जैन समाज के ख्यात संत आचार्य महाप्रज्ञ का रविवार को राजस्थान के चुरु शहर के सरदार शहर में दोपहर 2.52 बजे निधन हो गया। वे इनदिनों में चातुर्मास पर थे। आचार्य महाप्रज्ञ ने दोपहर दो बजे तक श्रद्वालुओं को दर्शन दिया। उसके बाद अचानक उनकी तबीयत बिगड़ गई। डॉक्टरों को बुलाया गया, लेकिन उन्होंने शरीर त्याग दिया। उनके निधन की खबर से देश-विदेश में शोक की लहर दौड़ गई है।
जन्म : आचार्य महाप्रज्ञ का जन्म विक्रम संवत 1977 (1920) में आषाढ़ कृष्ण त्रयोदशी को राजस्थान के झुंझुनू के टमकोर के चोरड़िया परिवार में हुआ था। पिता का नाम तोलारामजी एवं माता का नाम बालूजी था। आपका जन्म नाम नथमल था। बचपन में ही पिताश्री का देहांत हो जाने के कारण माताजी ने ही पालन-पोषण किया। माता धार्मिक प्रवृत्ति की महिला थीं इसी कारण उनमें धार्मिक चेतना का उदय हुआ।
दीक्षा : आपने 29 जनवरी 1929 अर्थात विक्रम संवत 1987 के माघ शुक्ल की दशमी को सरदार शहर में नथमल ने अपनी माता के साथ संत श्रीमद कालूगणी से दस वर्ष की आयु में दीक्षा ग्रहण की। इसके पश्चात्य उनकी पहचान धीरे-धीरे मुनि नथमल के रूप में होने लगी।
आचार्य तुलसी : आपने श्रीमद कालूगणी की आज्ञा के चलते मुनि आचार्य तुलसी को गुरु बनाया और उन्हीं के सानिध्य में रहकर विद्या अध्ययन किया। दर्शन, न्याय, व्याकरण, कोष, मनोविज्ञान, ज्योतिष, आयुर्वेद आदि शायद ही कोई ऐसा विषय हो जिस पर प्रज्ञासागरजी की पकड़ न हो।
गहन अध्ययन : जैनागमों के अध्ययन के साथ आपने भारतीय एवं भारतीयेत्तर सभी दर्शनों का अध्ययन किया है। संस्कृत, प्राकृत एवं हिन्दी भाषा पर आपका पूर्ण अधिकार है। वे संस्कृत भाषा के सफल आशु कवि भी है। आपने संस्कृत भाषा के सर्वाधिक कठिन छंद 'रत्रग्धरा' में 'घटिका यंत्र' विषय पर आशु कविता के रूप में श्लोक बनाकर प्रस्तुत किए।संस्कृत भाषा में संबोधि, अश्रुवीणा, मुकुलम्, अतुला-तुला आदि तथा हिन्दी भाषा में 'ऋषभायण' कविता को आपके प्रमुख ग्रंथ माने जाते हैं। आपने जैन आगम, बौद्ध ग्रंथों, वैदिक ग्रंथों तथा प्राचीन शास्त्रों का गहन अध्ययन किया है। जैनों के सबसे प्राचीन एवं अबोधगम्य 'आचारांग सूत्र' पर संस्कृत भाषा में भाष्य लिखकर आचार्य महाप्रज्ञ ने प्राचीन परंपरा को पुनरुज्जीवित किया है। आपके विभिन्न विषयों पर लगभग 150 ग्रंथ है।
महाप्रज्ञ की उपाधि : आचार्यश्री तुलसी ने महाप्रज्ञ जी को 1144 में अग्रगण्य एवं ईस्वी सन् 1965 विक्रम संवत 2022 माद्य शुक्ला सप्तमी को हिंसार (हरियाणा) में निकाय सचिव नियुक्त किया। उनकी अंतः प्रज्ञा व गहन ज्ञान से प्रभावित होकर गंगाशहर में आचार्यश्री तुलसी ने उन्हें महाप्रज्ञ की उपाधि से अंलकृत किया।
आचार्य पद : विक्रम संवत 2035 राजलदेसर (राजस्थान) मर्यादा महोत्सव के अवसर पर आचार्यश्री तुलसी ने अपने उत्तराधिकारी के रूप में उनकी घोषणा की। विक्रम संवत 2050 सुजानगढ़ मर्यादा महोत्सव के ऐतिहासिक समारोह के मध्य आचार्यश्री तुलसी ने अपनी उपस्थिति में अपने आचार्य पद का विर्सजन कर युवाचार्य महाप्रज्ञ को आचार्य पद पर प्रतिष्ठित कर दिया।
अन्य उपलब्धियाँ : 23 अक्टूबर 1999 को नीदरलैड इंटर कल्चरल ओपन युनिवर्सिटी ने साहित्य के लिए डी.लिट् उपाधि से सम्मानित किया। मानवता के क्षेत्र में महाप्रज्ञ की अनगिनत एवं उल्लेखनीय सेवाओं एवं योगदानों के संदर्भ में उन्हें युगप्राधान पद से सम्मानित किया गया। यह पद उन्हें 1995 में दिया गया।
रविवार, मई 09, 2010
Acharya Mahapragya passes away
Jaipur: The tenth Acharya of Jain Swetembar Terapanth Samaj Shree Acharya Mahapragya passed away here on Sunday. He was 90.
The supreme head of Jain Swetembar Terapanth group breathed his last at Sardar Shar of rajashthan, sources said.
Acharya Mahapragya is known for promoting nonviolence. He also took out Ahimsa Yatra (Nonviolence movement).
Popular as Gurudev, Acharya Mahapragya, traveled over 10, 000 km on feet to spread the message of peace and harmony.
His sudden demise is a major lose for the country and his followers as well.
Post your comment here below to pay last respect to Shree Acharya Mahapragya.
Born on June 14, 1920 at Tamkor in Rajasthan was predecessor of Acharya Tulsi.
The supreme head of Jain Swetembar Terapanth group breathed his last at Sardar Shar of rajashthan, sources said.
Acharya Mahapragya is known for promoting nonviolence. He also took out Ahimsa Yatra (Nonviolence movement).
Popular as Gurudev, Acharya Mahapragya, traveled over 10, 000 km on feet to spread the message of peace and harmony.
His sudden demise is a major lose for the country and his followers as well.
Post your comment here below to pay last respect to Shree Acharya Mahapragya.
Born on June 14, 1920 at Tamkor in Rajasthan was predecessor of Acharya Tulsi.
रविवार, मार्च 14, 2010
Jainism And World Peace : Prof. Prithvi Raj Jain
It is cruel irony of fate that we find the present world most complex and dangerous. Undoubtedly the modern science in its long life of one hundred and fifty years has been able to conquer the dreadful forces and many of the hidden secrets of nature. But it has at the same time terribly failed to overcome the passions and prejudices that human flesh is heir to and which work more havoc that the destructive arms ever invented so far. Material machinery has practically overpowered us and we have become aware of the absolute ruin and carnage which atomic carfare can bring in. The wolf in man is becoming evident in every sphere of life.
The war-worm world is lacking in spiritual values, which are the most precious heritage of each and every great religion aiming at serving the humanity and uplifting the divine in man. The only ray of hope at this crucial period of atomic nuclear energy and even attempted conquest over space is that no none can publicly claim or sincerely believe the total extermination of humanity as a part of our culture and civilization. Fortunately the human society has been having amidst itself from time to time. Mahavira or Buddha, Krishna or Christ, Gandhi or Vinoba, the selfless divine souls who have left no pains to show us the path leading to peace, harmony and happiness. Our main duty as pacifists and representatives of various religious thoughts is to find out how to prevent war and contribute to world peace. Late Shri K. T. Shah has rightly maintained: "The very conquest man has made by his intelligence over the brute forces of nature-his science and inventions-are employed to make man more savage that the beasts of jungle, more noxious than the most poisonous plant or vermin to his fellows."
The cardinal doctrine on which the edifice of Jainism rests from times immemorial is Ahimsa or non-violence. In Prashna-Vyakarana, it has been called Bhagavati. Jainism believes that weapons are in no way effective answer to weapons. Lord Mahavira has emphatically declared in Acharanga Sutra that one weapon is stronger than and superior to the other, but the path of Ahimsa or peace remains unsurpassed. Real peace can only be established by creating good-will in an individual soul towards other fellow beings on the basis of equality and sanctity of life. Various Governments may create the atmosphere of absence of war but not of the existence of peace. Inviolability of the individual self in all the forms is basic contribution of Jainism. When we begin to believe that all life is sacred, our attitude towards living beings is changed and we hen desire to live and let live. To injure or harm others is to harm or exploit oneself. Jaina Agamas say that one abhors those who give pain to these living bodies or we feel ashamed of seeing others doing sins. Fire cannot be out with fire. For this purpose it is our duty to stop adding fuel to the flames. Jaina scriptures say that blood-stained cloth cannot be washed off with blood, we need water for that. To achieve world pleace, we have to stop the race of armaments and have unbiased faith Samyag Darshna in the effective force of Ahimsa. Greek philosopher Pythagoras once said: "Fix on the course of life which is the most excellent, and custom will render it the most delightful.’ Jainism believes that force from above evokes fraud from below. Violence should be more terrible that that of opponent if it wants to succeed. Who can claim final and absolute victory in the race of armaments? Like Arjuna the nations believing in violent means shall have to declare, "Nor do we know which for us is better whether we conquer them or they conquer us." Ahimsa teaches us that recourse to armed force is not only infallible sign of the brute in man, but that war neither profits victor nor vanished.
Only a few nations can afford to compete in armament race, but all the nations can easily afford to arm themselves morally. The famous scholar, A. J. Toynbee writes in his "Study of History"- "The truth seems to be that the sword which has once drunk blood cannot be permanently restrained from drinking blood again any more than tiger which has once tasted human flesh can be prevented from becoming a maneater."
Ahimsa as preached by Jaina Tirthankaras is effectively helpful in establishing world peace in another way as well. One of the outcomes of Jaina Ahimsa is that it emphasizes the intellectual aspect of non-injury. It expects us not to injure, disregard or abhor the views of others. The philosophy of Syadvada or non-Absolutism, a special feature of Jaina Ahimsa, tries to harmonize all conflicting interests, sees unity in diversity, rejects absolute arbitrary claims and puts forward most important synthesis of all the divergent and seemingly contradictory doctrines. According to Acharanga Niryukti noncontrol or wrong use of the mind, speech and body is mental violence or Bhava-weapon. Jainism holds that we should endeavor to find out truth in whatever form and wherever it exists. Perhaps Broadly has explained syadvada in his own way when he says that there is truth in every idea, however false, there is reality in every existence, however slight.
In the adoption of this philosophy of Anekanta in finding out solution of our day-to-day problems endangering world peace and creating ill-will and disharmony in our mutual relations, we can easily march forward out established goal. Invasions and battles, persecution and conquest either for political ends or fanatical theocracy have created hatred, greed, conflict and misunderstanding. To get rid of these passions which are major factors in disturbing the peaceful co-existence of various nations, philosophy of Non-Absolutism teaches us to be tolerant, charitable, unbiased, selfless, sympathetic and synthetic. Who can deny the importance of these qualities so essential for creating good-will and faith among all the national of the world?
If the causes of the wars, battles, and strifes are analyzed, we come to conclude that our ever-increasing material wants, self interests, greed, mutual hatred, and individual as well as national selfishness are the main factors. We seldom find fault with ourselves and usually assume that shoe is on the other leg we believe and criticize the society and state for our miseries and troubles. Jainism believes that individual reform is golden path leading to social reform. Our individual passions and evils have their reflection on society. Hence ethical code asks us to examine, reform and morally uplift ourselves without waiting other for lead. If we are individually peaceful within, peace without is certain and sure. Consequently the five famous main vows of Ahimsa, truth, non-possession or limited possession needs special attention. It encourages non-attachment to worldly things and promotes the growth of equitable social order by voluntarily limiting one’s own possessions. It also avoids unnecessary hoarding which has become menace in the present capitalistic age. In a book named Atmanushasana, it is stated that masses of wealth cannot be accumulated by honest means of livelihood. Has anyone ever seen rivers flooded with pure water? Lord Mahavira says that greed goes on increasing as we go on gaining. Hence Jainism expects its followers to control and check their daily needs and lead pure, honest life.
Thus Jaina ethic trains good dutiful and morally conscious citizens who can help in maintaining world peace. If ethical code is followed, the heavy work of a state is facilitated and crores of rupees can be saved for other welfare activities. Jainism asks us to subdue our passions nd always act with mindfulness and caution. The negligence of these ethical rules results in individual and national crimes. Does it probe that by neglecting ethical rules of life men are let loose with the result that the demon of destruction stalks this land of human beings? By stressing on pure, simple and honest household life, Jainism paves the way for world peace.
It is an admitted fact these days that vegetarian diet is the first step towards world peace. Jainism has been preaching and practicing vegetarianism from the hoary past. Jaina sages were the first to propagate vegetarian diet.
Besides these Jaina ascetics lead life of purity, celebacy, simplicity, selfless service and perfect austerity. They have nothing to claim of their own and all the living beings are their friends parexcellence. Their high moral and pure character can appeal to the masses a great deal.
People of various religions and different countries should unite at this crucial juncture of world history and carry on ceaseless propaganda to save the humanity from its extinction. It is fundamentally essential that we try our best to revitalize religious and moral principles common to all the religious sects of the world. If pacifists all over the world stand up and unite together with an iron will to ensure peace and harmony, heaven can be established without fail on this very earth. Religious and moral disarmament need precede physical one. Jainism expects every individual to inculcate in him amity towards all beings, serene joy towards the good, compassion for the miserable and detachment towards the opponent.
The war-worm world is lacking in spiritual values, which are the most precious heritage of each and every great religion aiming at serving the humanity and uplifting the divine in man. The only ray of hope at this crucial period of atomic nuclear energy and even attempted conquest over space is that no none can publicly claim or sincerely believe the total extermination of humanity as a part of our culture and civilization. Fortunately the human society has been having amidst itself from time to time. Mahavira or Buddha, Krishna or Christ, Gandhi or Vinoba, the selfless divine souls who have left no pains to show us the path leading to peace, harmony and happiness. Our main duty as pacifists and representatives of various religious thoughts is to find out how to prevent war and contribute to world peace. Late Shri K. T. Shah has rightly maintained: "The very conquest man has made by his intelligence over the brute forces of nature-his science and inventions-are employed to make man more savage that the beasts of jungle, more noxious than the most poisonous plant or vermin to his fellows."
The cardinal doctrine on which the edifice of Jainism rests from times immemorial is Ahimsa or non-violence. In Prashna-Vyakarana, it has been called Bhagavati. Jainism believes that weapons are in no way effective answer to weapons. Lord Mahavira has emphatically declared in Acharanga Sutra that one weapon is stronger than and superior to the other, but the path of Ahimsa or peace remains unsurpassed. Real peace can only be established by creating good-will in an individual soul towards other fellow beings on the basis of equality and sanctity of life. Various Governments may create the atmosphere of absence of war but not of the existence of peace. Inviolability of the individual self in all the forms is basic contribution of Jainism. When we begin to believe that all life is sacred, our attitude towards living beings is changed and we hen desire to live and let live. To injure or harm others is to harm or exploit oneself. Jaina Agamas say that one abhors those who give pain to these living bodies or we feel ashamed of seeing others doing sins. Fire cannot be out with fire. For this purpose it is our duty to stop adding fuel to the flames. Jaina scriptures say that blood-stained cloth cannot be washed off with blood, we need water for that. To achieve world pleace, we have to stop the race of armaments and have unbiased faith Samyag Darshna in the effective force of Ahimsa. Greek philosopher Pythagoras once said: "Fix on the course of life which is the most excellent, and custom will render it the most delightful.’ Jainism believes that force from above evokes fraud from below. Violence should be more terrible that that of opponent if it wants to succeed. Who can claim final and absolute victory in the race of armaments? Like Arjuna the nations believing in violent means shall have to declare, "Nor do we know which for us is better whether we conquer them or they conquer us." Ahimsa teaches us that recourse to armed force is not only infallible sign of the brute in man, but that war neither profits victor nor vanished.
Only a few nations can afford to compete in armament race, but all the nations can easily afford to arm themselves morally. The famous scholar, A. J. Toynbee writes in his "Study of History"- "The truth seems to be that the sword which has once drunk blood cannot be permanently restrained from drinking blood again any more than tiger which has once tasted human flesh can be prevented from becoming a maneater."
Ahimsa as preached by Jaina Tirthankaras is effectively helpful in establishing world peace in another way as well. One of the outcomes of Jaina Ahimsa is that it emphasizes the intellectual aspect of non-injury. It expects us not to injure, disregard or abhor the views of others. The philosophy of Syadvada or non-Absolutism, a special feature of Jaina Ahimsa, tries to harmonize all conflicting interests, sees unity in diversity, rejects absolute arbitrary claims and puts forward most important synthesis of all the divergent and seemingly contradictory doctrines. According to Acharanga Niryukti noncontrol or wrong use of the mind, speech and body is mental violence or Bhava-weapon. Jainism holds that we should endeavor to find out truth in whatever form and wherever it exists. Perhaps Broadly has explained syadvada in his own way when he says that there is truth in every idea, however false, there is reality in every existence, however slight.
In the adoption of this philosophy of Anekanta in finding out solution of our day-to-day problems endangering world peace and creating ill-will and disharmony in our mutual relations, we can easily march forward out established goal. Invasions and battles, persecution and conquest either for political ends or fanatical theocracy have created hatred, greed, conflict and misunderstanding. To get rid of these passions which are major factors in disturbing the peaceful co-existence of various nations, philosophy of Non-Absolutism teaches us to be tolerant, charitable, unbiased, selfless, sympathetic and synthetic. Who can deny the importance of these qualities so essential for creating good-will and faith among all the national of the world?
If the causes of the wars, battles, and strifes are analyzed, we come to conclude that our ever-increasing material wants, self interests, greed, mutual hatred, and individual as well as national selfishness are the main factors. We seldom find fault with ourselves and usually assume that shoe is on the other leg we believe and criticize the society and state for our miseries and troubles. Jainism believes that individual reform is golden path leading to social reform. Our individual passions and evils have their reflection on society. Hence ethical code asks us to examine, reform and morally uplift ourselves without waiting other for lead. If we are individually peaceful within, peace without is certain and sure. Consequently the five famous main vows of Ahimsa, truth, non-possession or limited possession needs special attention. It encourages non-attachment to worldly things and promotes the growth of equitable social order by voluntarily limiting one’s own possessions. It also avoids unnecessary hoarding which has become menace in the present capitalistic age. In a book named Atmanushasana, it is stated that masses of wealth cannot be accumulated by honest means of livelihood. Has anyone ever seen rivers flooded with pure water? Lord Mahavira says that greed goes on increasing as we go on gaining. Hence Jainism expects its followers to control and check their daily needs and lead pure, honest life.
Thus Jaina ethic trains good dutiful and morally conscious citizens who can help in maintaining world peace. If ethical code is followed, the heavy work of a state is facilitated and crores of rupees can be saved for other welfare activities. Jainism asks us to subdue our passions nd always act with mindfulness and caution. The negligence of these ethical rules results in individual and national crimes. Does it probe that by neglecting ethical rules of life men are let loose with the result that the demon of destruction stalks this land of human beings? By stressing on pure, simple and honest household life, Jainism paves the way for world peace.
It is an admitted fact these days that vegetarian diet is the first step towards world peace. Jainism has been preaching and practicing vegetarianism from the hoary past. Jaina sages were the first to propagate vegetarian diet.
Besides these Jaina ascetics lead life of purity, celebacy, simplicity, selfless service and perfect austerity. They have nothing to claim of their own and all the living beings are their friends parexcellence. Their high moral and pure character can appeal to the masses a great deal.
People of various religions and different countries should unite at this crucial juncture of world history and carry on ceaseless propaganda to save the humanity from its extinction. It is fundamentally essential that we try our best to revitalize religious and moral principles common to all the religious sects of the world. If pacifists all over the world stand up and unite together with an iron will to ensure peace and harmony, heaven can be established without fail on this very earth. Religious and moral disarmament need precede physical one. Jainism expects every individual to inculcate in him amity towards all beings, serene joy towards the good, compassion for the miserable and detachment towards the opponent.
रविवार, मार्च 07, 2010
Purity of conscious : Acharya Mahaprajna
Likewise, the body and the universe have been deemed to be related in Philosophy. In simple language we can use the terms man and the world. The latter is a totality comprising not only man but also other beings and material objects.Every man is related to the world. In order to understand a single individual the whole world will have to be understood and vice versa. They are so internally related and interactive that one cannot be interpreted without the other. Even if an atom is to be understood, the whole world will have to be understood. Mahavira said, he who knows one, knows all and he who knows all, knows every one. No one can be known without knowing all. Externally, all appear separate, but internally all are interrelated. I have a piece of cloth in my hand. Even though very small, it is related to the whole world. Space is associated with it, which is related to another part and that to the third and so on. It is a whole series. A quiver in this piece of cloth creates vibrations in the whole world.Two doctrines were prevalent in the whole world of philosophy - dualism and monism. The former posited two elements, the animate and inanimate. Both are independent. The latter posited only one element, viz. the animate. The other does not exist. In reality, the two doctrines cannot be separated. Anekantvad (the doctrine of non-absolutism or manifold aspects) has viewed them together and that is why it has properly explained both man and the world. If we interpret man for our own convenience, for making right individuals and the right world, for making conduct and behaviour right, it implies the development of individual consciousness. If we interpret the world, it will imply the development of group or collective consciousness.Political ideologues tried to develop socialism and communism. The motive was not bad; in fact it was sublime and compassionate. But one thing was forgotten. They tried to develop collective or group consciousness and forgot to look after individual consciousness. As a result, the noble aim sought was defeated, purity was lost, fraudulence and deceit went on flourishing and the rot spread to the whole society.Development of individual consciousness is vitally important. Anuvrat's code of conduct is a code to develop individual consciousness. It is said that anuvrat does not address itself to the development of group or social consciousness. Particularly people in western countries keep telling that while they are working for the good of society, we are doing it for the good of individuals.
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)
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)
सदस्यता लें
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