Preface
Acharya Kundakunda wrote Baras Anuvekkha sometime in first century. He
was also the author for Samaysar,
Pravachansar etc. paramagams and holds the highest place for obeisance of Jains
after Tirthankaras and Ganadhars since he is the one who has shown the actual
path towards Moksha as told by Tirthankaras and scribed by Ganadhars having provided us with a version which we could
follow.
Anuvekkha stands for Anu + Preksha i.e. just preceding the
Dhyan which is supposed to be Nirvikalpa. Hence these 12 contemplations are
meditated by Munis under vikalpa state prior to entering into Nirvikalpa state.
Therefore these have a very important role in the Moksha marg. The objective of
their subject is to renounce the material world and enter into the world of
soul alone which comprises of knowledge, vision, bliss etc.
Gathas are simple and self explanatory. Wherever essential, additional meanings are provided in the translation.
Baras Anuvekkha
(Twelve Contemplations)
1. Offering obeisance to all the Siddhas and 24 Tirthankaas
who have destroyed the beginingless-endless worldly stay by means of their
param Shukla dhyan (supreme Shukla meditation), I describe the form of twelve
contemplations.
2. The twelve contemplations are Anitya (transitoriness) , Asharan (helplessness), Ekatva (Loneliness),
Anyatva (Separateness), Sansar (Transmigrations), Loka(Universe), Ashuchitva
(Impurity), Asrava (Influx of karmas), Samvar(Stoppage of Karmas),
Nirjara(Shedding of Karmas), Dharma (The Righteous path) and Bodhi Durlabh (
Rarity of Enlightenment) which need to
be contemplated upon.
1.
Anitya Bhavna ( Contemplation of Transitoriness)
3. The beautiful palaces, crafts, vehicles, beds, seats,
mother, father, family, servants, relatives and uncles etc. are all transitory
i.e. none of them are permanent. After passage of due course they will all get
separated.
4. Just as the rainbow appearing in the sky vanishes after a short period, in
the same way the form of five senses, health, adolescence, strength, radiance,
fortune, beauty are not permanent i.e. they do not remain the same – are short
lived.
5. Status of Ahamindra and manifestation as Baldeva, Narayan, Chakravarty, etc. are
temporary like bubble of water, glory of rainbow, flash of lightening and
colourful display of clouds i.e. they
last a short while and get destroyed.
6. The body and the
Jiva are associated together like milk with water and get destroyed soon. Then
how can the objects of pleasure and enjoyment be permanent. The moral is that
the Jiva and body are associated so close like water with milk that they so not
appear to be different, but even so in spite of such close association the two
things separate easily on death; then how can the objects of pleasure and
enjoyment of the world which are different from body distinctly and visibly can
remain so for ever?
7. From aspect of shuddha Nishchaya naya, the form of soul
should always be so contemplated that it is devoid of the forms of Deva, Asura, Human and king etc. i.e. it does
not have differentiation of the types of Deva etc. It is always of the nature
of knowledge and remains so for ever.
2.
Asharan Bhavna ( Contemplation of helplessness)
8. All the jewels, incantations, medicines, bodyguards,
horses, elephants, chariots and all the expertise of the three lokas cannot protect the Jivas at
the time of their death i.e. they cannot save them from death.
9. The Indra (lord of devas), who has heaven as fort, Devas as servants and
attendants, Vajra as weapon, Airawat (elephant) as ride, also does not have any
refuge. Thus in spite of having such excellent means for protection, nobody can
save him. Then o poor people! Who can protect you?
10. O bhavya people! Look! In this manner upon the
completion of life span, nine treasures, fourteen jewels, horses, powerful
elephants and four types of army etc. form of means for protection cannot
provide shelter to the Chakravarty king. That is, when death calls then even the Chakravarty has to
depart . His extreme riches cannot save him.
11. From birth, old age, death, disease and fear etc. the
soul only can protect himself. Therefore, in reality, the one which is
different from the bondage, fruition and existence of karmas, such soul only is the protection in this
world. Therefore in this world nobody other than own soul can protect the self.
He himself can destroy the karmas and be protected from the miseries of birth,
old age and death etc. .
12. The five Parameshthis i.e. Arihant, Siddha, Acharya,
Upadhyaya and Sadhu are nothing but the manifestations of the soul only. The
soul alone attains these states by practicing austerity. Hence soul only is my
refuge.
13. In the same way Samyak Darshan, Samyak Gyan, Samyak
Charitra and Uttam Tapa also are four states of the soul i.e. these are
manifestations of the soul only. Hence soul alone is my protector.
3. Ekatva Bhavna (
Contemplation of Loneliness)
14. Singularly this soul bonds with shubha ashubha karmas. Alone
he traverses the eternal world , singularly he takes birth and dies and suffers
the fruition of karmas by himself. Nobody else shares it with him.
15. Under influence of the strong desires of the five senses,
this jiva indulges in pap by himself and suffers the consequences in Narak and
Tiryanch gati by himself. Nobody shares the miseries with him.
16. Further this jiva carries out charity for dharma and
accrues punya by himself and enjoys the fruition in the form of human and Deva
gati alone.
17. The Munis having the quality of Samyaktva are called as
the most deserving persons (for charity) and the Shravak who are Samyakdrishti
are called medium deserving persons.
18. As per the principles of Jina bhagwan, the Samyakdrishti
not following any vows is called least deserving person and Jiva devoid of the
jewel of samyak darshan is called non deserving person. In this manner the
deserving and non deserving persons should be judged.
19. Those who are deprived of Samyak darshan are truly corrupt
since those with impaired darshan cannot attain Moksha. Those who are deprived
of Charitra can become suitable later but those deprived of Samyak darshan can
never become suitable. The purport is that those Samyak drishti people who are
devoid of Charitra, on account of having Samyaktva would adorn Uttam Charitra
sooner or later and attain salvation. But those who are devoid of Samyaktva ,
would never be Siddha in spite of following severe Charitra – they would suffer
only in the world.
20. I am alone, without attachment, pure and of the nature
of knowledge and vision. Therefore the singular purity alone is my true nature;
such contemplation should be carried out continuously.
4. Anyatva Bhavna
( Contemplation of separateness)
21. Mother, father, brother, son, wife etc. form collection
of relatives, are related for their own motives, but in reality jiva does not
have any relation with them. All of them are different from jiva.
22. All these jivas submerged in this vast worldly ocean do
not worry about their own souls; but this is mine, this is my Swamy’s (boss’s),
with such thoughts they think about each other.
23. Body etc. are external dravyas which are different from
the Jiva and my soul is of the nature of knowledge and vision. In this manner
the Anyatva bhavna should be contemplated upon by you.
5. Sansar Bhavna (
Contemplation of Transmigrations)
24. This jiva does not pay attention to the path of the
Jina’s and for this reason he has been wandering from eternal times in the five
types of the world dominated by birth, old age, death, disease and fear.
25. In this world of the form of Pudgala Paravartan , the
same Jiva has consumed (enjoyed) all the pudgala varganas ( atoms) infinite
times and discarded.
Meaning: When a Jiva consumes for infinite times the
infinitely infinite pudgalas and discards then one cycle of Dravya Paravartan
is completed. This Jiva has completed numerous Dravya Paravartan till now.
26. In all the khetras (places) of the three lokas, there is
no place where this Jiva has not been born sequentially in the order of his
size or manifestations thus completing Kshetra Paravartan several times in the
process of transmigration.
Meaning: Taking birth in all the places of the Lokakash
sequentially and taking birth in smallest size body form to largest size body
form sequentially, are called Kshetra Paravartan. Jiva has completed numerous
number of these cycles.
27. Transmigrating in the form of Kaal Paravartan in this
world, this Jiva has taken birth and died at every samay (instant) of the Avasarpini
and Utsarpini kaals sequentially several times.
Meaning: One time cycle known as Kalpa kaal comprises of
Utsarpini and Avasarpini kaals of 10 koda kodi sagar period each. The Jiva has
taken birth as well as died at every samay of these cycles sequentially. Such
cycles also he has completed numerous times.
28. This Jiva conjoined with Mithyatva has been born with
the smallest age of hell to the largest age in Gravaiyik heaven sequentially
several times.
Meaning: Having the smallest age in hell and then being born
sequentially with larger age every time upto the largest age in Graivaik heaven
is known as Bhav (age) paravartan. Jiva has completed such cycles numerous
times.
29. Under the influence of Mithyatva, this jiva has indulged
in different manifestations resulting in bondage of all types of Prakriti
(nature), Pradesh (space), Sthiti (period), Anubhag (intensity) and thus
transmigrated in the form of Bhaav Paravartan several times.
Meaning: The bhaav (intent) responsible for the bondage of
different types of karmas, experiencing them sequentially in order to
experience them all is called Bhaav Paravartan. Jiva has completed this cycle
also numerous times.
30. The jiva who accumulates the wealth for the purpose of
his wife and children with different types of sinful intents and does not
indulge in compassion or charity, he wanders in the world.
31. ‘This is my son, this is my wife and this is my riches,
wealth etc.’ with this type of strong greed Jiva gives up the intent of Dharma
and for this reason he continues in the eternal world cycle.
32. Due to fruition of Mithyatva karmas, Jiva condemns the
dharma as described by Jina bhagwan and considering the deceitful dharmas, phony
Gurus and false scriptures to be sacred,
he wanders in the world.
33. This Jiva killing the hordes of Jivas mercilessly,
consuming honey and meat, drinking liquor, snatching others’ wealth and others’
wife; he wanders in the world.
34. Blinded by the darkness of Moha, this Jiva indulges in
sins for the sake of satisfying sensual desires day and night; for this reason
he falls into the worldly ocean.
35. Jiva wanders into 84 lakh yoni (birth places) forms of
which 42 lakh are Nitya nigod, Itar
nigod , Prithikay, Jalkay, Agnikay and Vayukay each being 7 lakhs; 10 lakhs are
Vanaspatikay, 6 lakhs are Vikalendriya (2, 3, 4 sensed), 12 lakhs of Deva,
Naraki Tiryanch each being 4lakhs, 14 lakhs of Manushya.
36. All the people in the world continuously experience,
union, separation, profit, loss, happiness, unhappiness, honor, dishonor etc.
37. Although this Jiva wanders into this great worldly
forest due to nimitta of karmas but from the aspect of Nishchaya naya he is
untouched by karmas and eternally free without having any role in worldly
transmigration.
38. The Jiva who has crossed the worldly ocean is worthy of
contemplation while the one who is surrounded by worldly miseries is unworthy
of contemplation; so it should be considered.
Meaning: The Paramatma alone is worthy of contemplation
while Bahiratma is unworthy.
6. Loka Bhavna (
Contemplation of Loka )
39. The gathering of Jiva etc. six substances is known as
Loka which is divided into three types namely Adholoka (lower part), Madhya
loka (middle part) and Oordhwa loka (upper part).
40. Hells are existing in Adholoka, innumerable dveeps
(islands) and oceans are in Madhya loka while
63 types of heavens and Moksha are in Oordhwa loka.
41. In the heavens there are 63 levels of Vimanas (crafts)
which are called Indrak vimanas. Their order is as follows: 31 Saudharma and
Ishana, 7 Sanatkumar and Mahendra, 4 Bramha-Bramhottar, 2 Lantava-Kapishta, 1
Shukra-Mahashukra, 1 Shatar-Sahasrara, 6 in Anat-Pranata and Arana-Achyuta, 9 in Lower-middle-upper Graveyikas,
1 Anudish and 1 Anuttar , total 63.
Meaning: This describes the topology of the Oordhwa loka
comprising of heavens with 63 levels.
42. On account of ashubha bhavas the Jivas accrue Narak and
Tiryanch gatis. With shubha bhavas they enjoy deva and manushya gatis. With
shuddha Upayoga they attain Moksha. Thus Loka Bhavna should be contemplated
upon.
7. Ashuchitva
Bhavna ( Contemplation of Impurity)
43. This body is bound with bones, enclosed with flesh,
covered with leather skin and filled with minute insects. Thus it is highly
impure at all times.
44. This body is stinking, fearsome, filled with urine and
feces, inert and corporeal. Further it has tendency to become weaker and decay.
Thus it should be contemplated upon.
45. This body is filled with bile, blood, flesh, fat and
tissues. It is predominantly urine, pus and insects. It is stinking , impure,
covered with lather, transitory, insentient and shall get destroyed in the end.
46. In reality the soul is different from the body, devoid
of karmas, house of infinite bliss and therefore is pure; in this manner it should be contemplated upon continuously.
8. Asrava Bhavna (
Contemplation of influx of karmas)
47. Manifestations in the form of Mithyatva, Avirati
(violence, lies, theft, immorality, possessions), Kashaya (passions) and yoga (
activities of mind, speech and body) are asravas i.e. doors for influx of
karmas. They are further described as
being of 5,5,4 and 3 types in Jina
shasan respectively.
Meaning : The manifestation of soul in the forms of
Mithyatva etc. is called Asrava.
48. Mithyatva has five divisions namely Ekant (one
sidedness), Vinay ( meekness), Vipareet (opposite), Sanshaya ( undecidedness)
and agyan (ignorance). Avirati has five divisions namely himsa (violence),
jhoot(lies), chori (theft), kusheel (immorality), parigrah (possessions). No more or less.
49. It should be
known that Kashaya (passions) can be divided into four types namely anger,
pride, deceit, greed while yoga has divisions of mind , speech and body.
50. The activities of mind, speech and body are of two types
each namely shubha (auspicious) and ashubha (inauspicious). Of these the
sangyas (desires) of four types of ahara (food), bhaya (fear), Maithun (sex),
Parigrah (possessions) should be known as ashubha mana (mind).
Meaning: The mind which has
craving for food etc. is known as
inauspicious mind.
51. The manifestations of the mind in the form of Leshyas of
black, blue or grey forms, wherein the desires for sensual pleasures are
excessive with flavors of jealousy and displeasure are also known as inauspicious mind as told
by Jinendra deva.
52. Manifestations of raga (attachment), dwesha (aversion),
moha (delusion), hasya (laughter), rati (attraction), arati (repulsion), shoka
(sorrow), bhaya (fear), Jugupsa ( disgust), Streeveda (female gender), Purusha
veda (masculine gender), Napunsak veda ( neutral gender), whether weak or
strong are called inauspicious mind by the Jinendra deva.
53. Narrations related to food, women, governance, theft
should be known as inauspicious speech. Activities pertaining to tying,
piercing, beating are called inauspicious body acts.
54. The manifestations of fasting, samiti (carefulness),
morality and austerity without indulging in previously described raga-dwesha
etc. manifestations and by discarding possessions of all types, should be known
as auspicious mind.
55. All the words
pertaining to destruction of the world of birth and death are called by
Jina Bhagwan as auspicious speech. The efforts of the body for carrying out
worships of Jina deva, Jina guru, Jina
scriptures are called auspicious body activities.
56. Wherein hunger, thirst form waves of sufferings keep
generating, which is infested with several crocodiles etc. aquatic animals, in
such ocean form world jiva keeps diving due to asrava of karmas and wandering
in the world.
57. The Jiva drowns in this world form giant ocean due to
the asrava of karmas generated under the influence of ignorance. It is well
known that the activities which are knowledge based only are the cause for Moksha. (Activities of
ignorance are not.)
58. The Jiva keeps drowning rapidly in the world form ocean on account of asrava.
Hence the activities which are responsible for influx of karmas, do not take
one to Moksha- so it should be contemplated.
59. Activities which cause asrava of karmas, cannot lead to
Nirvana even with course of time. Hence one should consider the Asravas which
lead to wandering in the world as
harmful.
60. Earlier
Mithyatva, Avirati etc. have been described as divisions of Asrava. From aspect
of Nishchaya naya they do not belong to Jiva. Hence soul should always be
considered as devoid of asravas from the aspects of dravya and bhava both
types.
9. Samvar Bhavna (
Contemplation of stoppage of karmas)
61. With the heavy doors of the form of Samyaktva which is
devoid of shaky, impure and weak nature, the entrance of asrava of Mithyatva is
blocked. This has been stated by Jina bhagwan.
Meaning: With the manifestation of soul in the form of
Samyaktva the asrava of Mithyatva is blocked and Samvar of Mithyatva takes
place.
62. With the manifestation
in the form of five great vows of the kind of Ahimsa etc., definitely
the influx of Himsa etc. five kind of non-vows are prevented and with the manifestation without anger etc. passions,
the influx of anger etc. asrava is prevented.
Meaning: With the five great vows the five paps are
prevented thus their Samvar takes place and with control of passions the samvar
of passions occurs.
63. With the auspicious
form activities of mind, speech and body the samvar of inauspicious yoga is
achieved and with the shuddhopayoga of the form of meditation of pure soul, the
samvar of shubha yoga is carried out.
64. Subsequently shuddhopayoga results in dharma dhyan and
Shukla dhyan of the jiva. Hence cause for Samvar is dhyan; this should
always be remembered.
Meaning: Contemplation of ten supreme forgiveness etc. is
called Dharma dhyan. Further the contemplation
of pure soul devoid of any external object is called Shukla dhyan. Both
of these dhyans lead to Samvar.
65. But from the aspect of shuddha Nishchaya naya, in
reality Jiva does not have Samvar at all. Hence soul should be contemplated
upon devoid of thoughts of samvar with shuddha bhavas at all times.
Meaning: The states of Asrava and Samvar etc. occur due to
relationship with karmas but in reality the soul is pure natured without the
webs of karmas.
10. Nirjara Bhavna
( Contemplation of shedding of karmas)
66. The shedding of previously bonded Pradesh (spatial
elements) of karmas from the soul is called Nirjara. The three jewel form
shuddhopayoga manifestation of soul which is responsible for Samvar is also
responsible for Nirjara. Samvar followed by Nirjara alone is Moksha marg.
67. The above stated Nirjara is of two kinds. The first one
is one in which karmana vargana sheds after completion of its term and the
second one is achieved with tapa i.e. in which karmana vargana is shed prior to
completion of its term due to tapa. Out of these the first one known as Savipak Nirjara ( shedding on
completion of term) occurs to jivas of all four gatis. The second is Avipak Nirjara ( shedding prior to completion
of its term) which is attained by
shravaks with vows and Munis only.
11. Dharma Bhavna
( Contemplation of dharma)
68. Jina Deva immersed in the bliss of the soul has told
that dharma of shravak and Munis which is accompanied with Samyaktva is of
eleven or ten types respectively.
69. Eleven types of DeshVrita or Shravak dharma : Darshan
(right belief), Vrita (vows), Samayik (equanimity), Proshadhopavas (fasting on
certain holy days), Sachitta Tyag (purity of food), Ratri Bhukti Tyag (not
taking food in night), Bramhacharya Celibacy), Arambh tyag (giving up
occupation), Parigrah tyag (Possessionlessness), Anumati tyag (Abstinence from
approving household activites), Uddishta tyag(renunciation of specially
prepared food ). These are known as eleven Pratima for the shravak.
70. Uttam (supreme)
Kshama ( forgiveness), Mardava ( humility), Arjav (simplicity), Satya
(truthfulness), Shoucha ( purity), Sanyama (restraint), Tapa ( austerity), Tyag
( renunciation), Akinchanya (detachment), Bramhacharya ( celibacy)- these
ten forms of righteousness are of the
Munis.
71. In spite of getting real external reasons to be angry,
the one who does not get angry , he practices Uttam Kshama (supreme
forgiveness).
72. The intelligent person who does not take least pride in
kula (father’s family), Jati ( mother’s family), handsomeness, intelligence,
austerity, scriptures, morality etc., he practices Uttam Mardava (supreme
humility).
73. That wise person who does not manifest into the deceptive forms and conducts with pure
heart, he practices uttam arjava dharma ( supreme straightforwardness).
74. The Muni who does not indulge in speaking words causing
distress to others and speaks words only beneficial to self and others, he
practices uttam satya dharma ( supreme truthfulness).
75. The great Muni who does not have desires and conducts
only with asceticism, he practices uttam shauch dharma ( supreme purity).
76. Observing the vows and samiti, preventing the activities
of mind, speech and body, conquering the five senses, the jiva who manifests in
such manner, practices uttam sanyam ( supreme restraint).
77. By overcoming the subjects of five senses and four types
of passions the one who meditates upon the soul for attainment of auspicious
dhyan , he practices Uttam Tapa (supreme austerity).
78. Jinendra bhagwan has told that the Jiva who discards
desire towards all other dravyas and manifests in detached state towards the
world, body and enjoyments , he practices Uttama Tyag (Supreme renunciation).
79. The Muni who gives up all the possessions and conducts
without worry, overcoming all the bhavas of shubha or ashubha nature
caused by fruition of karmas, he
practices uttam akinchanya ( supreme possessionlessness).
80. The auspicious soul who discards all the desires on
observing the beautiful parts of women’s body, he only practices the rigorous
celibacy.
81. The Jiva who gives up the dharma of Shravaks and follows
the dharma applicable to Munis, he shall attain Moksha. In this manner the
bhavna for dharma needs to be
contemplated upon.
Meaning: Although even the dharma for Shravak is also cause
for Moksha but in reality the Moksha is attained after the dharma followed by
Munis is practiced. Hence that is the one recommended to be followed.
82. From the aspect of Nishchaya naya , the Jiva is totally
different from the dharmas of the shravak or the Munis hence the pure natured
soul only should always be contemplated upon devoid of any thoughts of raga and
dwesha.
12. Bodhi Durlabh
Bhavna ( Rarity of enlightenment )
83. The means by which the Samyak Gyan is generated,
contemplation of those means is known as extremely rare bhavna of enlightenment
since attainment of samyak gyan is extremely difficult.
84. From the aspect of ashuddha(impure) nishchaya naya, the
Kshayopashamik gyan ( knowledge revealed with subsidence and destruction of
karmas) is generated due to fruition of karmas which are other dravyas hence it
is discardable while samyak gyan is own nature of the soul and therefore
acceptable.
85. From the aspect of ashuddha Nishchaya naya, the original
types of Mithyatva etc. karmas and its subsidiaries are innumerable loka in
terms of numbers; these are all other dravyas i.e. different from the soul
while soul is the own dravya.
86. In this manner from the aspect of ashuddha Nishchaya
naya the knowledge could be manifesting into renounceable and useful forms but
subsequently from the aspect of shuddha Nishchaya naya the knowledge does not
have any considerations of renounceable and useful types either. The muni
should contemplate of the rarity of samyak gyan
in this form only for getting detached from the world.
87. All these twelve contemplations are of the form of
Pratyakhyan, Pratikraman, Alochana and Dhyan , hence these should always be
meditated upon.
88. If own capability permits then keep being engaged in
Pratyakhyan, Pratikraman, Alochana, Dhyan and Samayik at all times day and
night.
89. Those people who have gone to Moksha from eternal times
till now contemplating upon these twelve bhavnas, I salute them repeatedly with
mind, speech and body.
90. There is no need to dwell upon this subject any more.
The only thing is that in the past whoever great people have become siddha or will
become so in future , all those people have done so by contemplation of these
twelve bhavna only. This should be understood to be the greatness of the
contemplations.
91. In this manner the nature of the twelve contemplations
has been described from the aspect of Nishchaya and Vyavahara naya by
Kundakundacharya the guru of the Munis. The person who will contemplate of them
with pure mind shall attain Moksha.
The End
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