Page:A History of Indian Philosophy Vol 1.djvu/218

202 The Jaina Philosophy [CH. whatever way we look for anything, on which we can depend, we find that it fails us. This is called asaral)abhavana (the meditation of helplessness). Some are born in this world, some suffer, some reap the fruits of the karma done in another life. Weare all different from one another by our surroundings, karma, by our separate bodies and by all other gifts which each of us severally enjoy. To meditate on these aspects is called ekatvabhavana and anyatvabhavana. To think that the body is made up of defiled things, the flesh, blood, and bones, and is therefore impure is called asucibhavana (meditation of the impurity of the body). To think that if the mind is purified by the thoughts of uni- versal friendship and compassion and the passions are removed, then only will good (Subha) accrue to me, but if on the contrary I commit sinful deeds and transgress the virtues, then all evil will befall me, is called asravabhavana (meditation of the be- falling of evil). By the control of the asrava (inrush of karma) comes the sarpvara (cessation of the influx of karma) and the destruction of the karmas already accumulated leads to nirjara (decay and destruction of karma matter). Again one should think that the practice of the ten dharmas (virtues) of self control (sa1!zyama), truthfulness (sitn.rta), purity (Sauca), chastity (brahllla), absolute want of greed (akiilcanatii), asceticism (tapas), forbearance, patience (kiillti), mildness (miirdava), sincerity (1Jlttii.), and freedom or emancipation from all sins (mukti) can alone help us in the achievement of the highest goal. These are the only supports to which we can look. It is these which uphold the world-order. This is called dharmasvakh yatatabha vana. Again one should think of the J aina cosmology and also of the nature of the influence of karma in producing all the diverse conditions of men. These two are called lokabluivanii. and bodhiblulva1lii. When by the continual practice of the above thoughts man becomes unattached to all things and adopts equality to all beings, and becomes disinclined to all worldly enjoyments, then with a mind full of peace he gets rid of all passions, and then he should take to the performance of dhyana or meditation by deep concen- tration. The samatva or perfect equality of the mind and dhyana are interdependent, so that without dhyana there is no samatva