11.Bodhi Durlabh Bhavana:
Well,Bodhi means knowledge and durlabh means ‘attained with a lot of difficulties and that too is very rare’.So this bhavana tells us about how the true knowledge is very difficult to attain.There are many factors which facilitates to attain the true knowledge and these factors are very rare and the soul gets them due to his good karmas.
I would first like to describe here what Sri Mangatramji says in this context in his barah bhavana.I personally like this description the most.He says that it is very difficult and rare for a soul who is in nigod to get the birth as a asthavar (that is in form of earth-particles, fire, wind, water and vegetations) or the life forms which do not moves on their own.
Then again it is very difficult for a sthavara to get birth as a tras or the life forms which moves on their own.In that also, the best and most difficult is the human birth.The devtas or heavenly-beings also desires to get human birth because only human beings can attain omniscience and salvation.So, this human birth is the most precious one.
Then , in human birth also, to get a good country, good family etc is rare and difficult.Then to attain right faith is difficult .Again , with that right faith also , to follow the self-discipline and other vows are more difficult and rare.Then even more precious and rare is to become muni and follow the mahavratas.In that also, it is very rare and difficult to attain the keval-gyan and get moksha.
So, we can see that so many factors play their roles in the attainment of the keval gyan or the Bodhi-durlabh.So, if you get these factors then never waste them.Utilize them to their fullest.If we lose them , then we can get back by such a difficulty and rarity which can be equated with the example of a jewel being lost in a sea and we know how difficult is to get it back from the sea.
Pt. Daulatramji says that for the infinite times this soul has taken so many births including that of Ahmindra (great heavenly beings ) but because of lack of samya gyan or right-knowledge he never got joy or happiness.This right knowledge is very difficult and rare and so the munis follow this right-knowledge to get moksha or salvation.
So, this Bodhi-durlabh bhavana tells us that right faith and right knowledge are very difficult and rare to attain and so if once we get them then follow them as right-conduct and attain kevalgyan and moksha.
Dr. Amit Prakash Jain
12.Dharm Bhavana :
What is ‘Dharm’? Well let me clear that the dharm being spoken about here is neither ‘religion’ nor the ‘dharm-dravya’ which is one of the 6 substances or dravyas.
There are a lot of definitions of ‘Dharm’ in Jainism, but the ultimate and final reality to which all those definitions leads to is – “Vastu swabhavo iti dhammo”.This definition as said by Sri Bhagwan KundKund Acarya says the nature of a substance is its dharma.
We are the substance ‘soul’, so let us consider what is dharm for us?
The nature of soul is ‘to know and to see’, so to be in this, is our dharma.
Dharma is the one which gives us real happiness and makes us free from the sorrows and help us to attain our eternal bliss or salvation.
But, this definition is the ultimate one and is the goal.So, there must be some paths also to reach this goal, so for that our great acaryas have given some definitions of dharma based on the paths to reach the nature of the self-soul.
For this, we have 10 steps to reach the final swabhav or dharma.These ten steps are Uttam -kshama, mardav,aarjav,satya, shauch,saiyam,tap, tyag,akinchan and brahmacharya which means forgiveness,politeness or softness,straightforwardness,truth,purity of mind,self-decipline,penance,sacrifice,non-attachment and celibacy respectively.
The real meanings of these 10 folds or das-lakshan dharmas should not be taken as their general terminology seems to be , as in Jainism, these have got really very deep meanings.This will be altogether a big and vast chapter, which, for the time being, let us keep aside and concentrate on the ‘dharma bhavana’ here.
Sri Mangatramji says that believe in “Ahimsa parmo dharmah” means non-voilence is the foremost dharma.But, we have to know what is real meaning of ahimsa and what is the practical meaning of ahimsa, in which the former is Nishchay and the latter is vyavhar definition of ahimsa respectively.See it is a completely vast and exhaustive subject in itself and so I am just giving only some brief points .
Well, the nischay or real definition of amsa is to be in the swabhav or the nature of self-soul which is only ‘to know and to see’,because himsa occurs only when the soul out of his nature or Swabhav.But, because the worldly souls are not in their real swabhav or nature so we need vyavhar or the practical definitions to reach this ahimsa or actually our self-soul’s swabhav or nature.And so all other definitions of Dharma are the paths or steps to reach the final or real dharm that is Swabhav.
Pt. Daulatramji says that samyakdarshan, samyak gyan and samyak charitra is dharma.The soul who follows all these 3 will attain moksha or salvation and will enjoy his eternal bliss forever.
What is samyakdarshan? For this Sri Tattvarthsutraji clearly says that the faith in the true nature of the tattvas or realities is samyak darshan or right faith.These realities are 7 viz jeev, ajeev. Aasarav, bandh, samvar, nirjara and moksha which are soul, non-living matter and enery,influx of karmas, bondage of karmas with soul,stoppage of influx of karmas,shedding of karmas, completely free and pure state of soul free from all the karmas respectively.
But, we have to note here that one has to have faith in these tattvas as described by omniscient Sri Jinendra bhagwan and not in any other way.
“Chir rakshak dharma humara ho , ho dharma humara chir sathi, Jag main a humara koi tha, hum bhi na rahein jag ke sathi”
Sri Yugalji says that from the beginingless time this dharm was our true companion.No one , except for this dharm, was any companion of this soul in this world and so this soul should also not have any attachment with this world
Sri Mangatramji says that with is dharm he would workhard or do purushartha to attain moksha or salvation and will never return back in this sorrowful world again.
This was the dharam bhavana in very short.
Note: Here, I finish with a small and brief description of all the 12 bhavanas or anuprekshas as said in Sri Jinvani.I have tried to do my level best.But as I am neither good at understanding of the scriptures nor at the language, so there would have been a lot of errors in my write-ups.So, the wise men are requested to please correct it and read it accordingly.
I would pray to Omniscient Lord Jinendra to please forgive me for the mistakes which I would made in these write-ups knowingly and unknowingly.”Om namo bhagwatey Vrishabhdevaay !!!”
Amit Prakash Jain
