Twelve Reflections
Acharya Kund Kunda
Invocation
1. Bowing to all perfected Souls (Siddhas), who through supreme concentration has set at naught the protracted cycle of life and death, and to the (ten, ten and two) twenty-four Jinas-the Tirthakaras, I shall describe the (ten plus two) twelve contemplations.
INTRODUCTION
2. The contemplation of the aspirant ought to be focussed on these twelve reflections:
1. ADHRUVA - transitoriness
2. ASHARANA - utter helplessness or the lack of protection
3. EKATVA - absolute loneliness of each being.
4. ANYATVA - separateness of soul and body
5. SAMSARA - the relentless cycle of re-birth
6. LOKA - the eternal Universe
7. ASHYCHITVA - the impurity of the physical body
8. ASRAVA - the influx of karma
9. SAMVARA - stopping the influx of karma
10. NIRJANA - destruction of karma(s)
11. DHARMA - the principle or the path of righteousness and
12. BODHO (BODHI-DURLABHA) - the rarity of true insight.
CHAPTER I : TRANSITORINESS
3. All material possessions of celestial, human beings and their rulers the magnificent mansions, vehicles and carriages, couches and seats as well as their attachment to their kith and kin, father, mother, or uncle or to their attendants, are ephemeral.
4. The physical body with all its sense organs, its health and youth, strength, radiance, good fortune and beauty - all resemble the rainbow which vanishes within moments; they are impermanent.
5. Neither the status of Ahamindras nor the tenure of Baladevas and the like are everlasting. These are similar to the water-bubble, the flash of the lightning and the splendour of the rainbow.
6. The body that is linked with the soul, like milk mixed in water, disintegrates quite quickly. How can objects of physical pleasure and enjoyment then remain permanent?
7. The soul in reality stands distinct from the splendour of the celestial demons, humans and the kings; this ought to be the focus of constant contemplation.
CHAPTER II: HELPLESSNESS
8. Neither any immunity from an enchanters gem nor from incarnations and medicine or safety provided by such aids like the elephant, the horse and the chariot or all the profundity or learning can afford real protection to any in the three worlds at the
moment of death.
9. No protection is available (at death) to the Indra (the celestial Lord) who has the heaven as his fortress, the celestials as his attendants, the Vajra as his weapon and the Airavata elephant (as his mount).
10. When death comes even a Chakravarti, with his nine treasures, fourteen regal assets (described as gems), horses, the rampaging tuskar (intoxicated elephant) and the four-tiered army -- has none in sight to save him.
11. The soul protects itself from birth, old age, death and fear; the Soul, devoid of the bondage of karmas, and their fruition as well as their very presence in the self - is, therefore, its own protector.
12. The Arahantas, the Siddhas, the Acharyas, the Upadhayas and the Sadhus -- these exalted ones, the Pancha Parameshtins themselves in fact, remain absorbed in their own Souls (self-abosorbed). My own Soul is therefore my protector).
13. Right perception (faith), Right knowledge, Right conduct and Right austerity -- these four, do exist in the soul. My soul itself is, therefore, my protector.
CHAPTER III: LONELINESS
14. Each individual perform his actions; each one revolves alone through this long span of mundane existence; each one is born aloe; each one dies alone and each one alone experiences the consequences of his actions.
15. Alone does a mundane soul commit sin impelled by intense sensual desire; alone, this soul suffers the consequences thereof, in hell of sub-human existence (animal and plant life)
16. An individual acquires virtue all alone through the meritorious deeds of offering charity to the worthy, and alone, he enjoys the consequence (fruit) in human or celestial existence.
17-18. An ascetic with the virtue of right faith (Perception) is said to be a worthy recipient of superior order; a layman of right faith must, in fact, be considered a middle-rung recipient. According to the principles ordained by the Lord Jinendra, a restraint-less person is said to be the lowest-rung recipient; and an individual devoid of the jewel of right faith, is unworthy.
19. Those devoid of right faith are, in reality, the perverted. Those who do no have the right faith cannot attain salvation. Those who stray from the right conduct can attain salvation, but those without right faith cannot at all attain it.
20. I am alone. No other is mine. I am pure - an entity with cognition (consciousness, knowledge) and perception. What is real is the soul's pure entity in solitariness. This is how the self-restrained ought to meditate.
CHAPTER IV: SEPARATENESS
21. The mother, father, brother, son-wife -- this cluster of relations bear no relationship to the Soul. They all exist, motivated for their own sake.
22. Under the delusion that "He is mine, He is my lord", one grieves for the other. But while sinking down into the ocean of mundane existence he fails to grieve about himself.
23. The body and other objects are dictince from the soul; for, these are extraneous substances. The soul personifies knowledge and perception -- Awareness of this distinction should thus be meditated upon.
CHAPTER V: MUNDANENESS
24. Entanglement is endless wandering in the five-fold cycles of existence replete with birth, senility, death, disease and fear is the lot of the soul that fails to see the path shown by the Jina.
25. Throughout this cycle of a myriad matter -- permutations, the soul has, in fact, again and again, for an infinite time, been enjoying and rejecting all these matter particles.
26. Nowhere throughout the space in the entire universe is there any place in its course the (mundane) soul has not taken birth in many form (big and small). The soul has thus reversed about in its cycle of transmigrations through space.
27. This mundane soul has been born and has died many a time through the entire progressive and regressive time-cycles. Thus has it been revolving around the complete time-cycle.
28. The mundane soul, deluded by wrong belief, has been roaming about many a time in varying durations of life-span-from the briefest in hell (below) upto the highest heaven of the Graiveyakas.
29. Because of wrong perception, the soul in its thought-cycle of rebirths has repeatedly gone through all grades of bondage in nature, duration, fruition and space.
30. Through sinful impulse, this mundane being acquires wealth for son and wife for saking compassions and charity, thus roaming around in the birth and re-birth cycles.
31. "He is my son, she is my wife; that is my money and that my grain". With such intense avarice, one forsakes his instinct of virtue to be plunged into the protracted cycle of worldly existence.
32. The mundane soul, beset by the frailty of misbelief, ridicules the tenets revealed by the Jina, follows perverse cults and perverse faiths and wanders about in the universe.
33. How who kills a whole lot of creatures and consumes honey, meat and intoxicating liquor, expropriates other's wealth and cohabits with other's wives, continues to roam about in the travails of existence.
34. A soul shrouded in the darkness of delusion sin, through day any night, intent on sensual pleasures. It, therefore, falls into the ocean of transmigration.
35. The birth categories of the permanent lowest forms of life those which return to the lowest form, and of elements (earth, water, fire and air) are seven lakhs each, of plant-bodies ten lakhs, of the incomplete sensed (those with two, three and four
senses) -- ten lakhs, of celestials, the hellish and animals -- six lakhs each, and of human beings -- fourteen lakhs. (Total = eighty-four lakh categories of life forms).
36.
37. Weighed down by the karma bondage, the Soul wanders about in the horrendous forest of birth and re-birth. From the real standpoint, the Soul is not at all involved in this wandering. The soul is devoid of karmas.
38. Do contemplate that the soul freed from worldly existence is the worthy one. And, contemplate that the Soul subject to worldly sufferings is to be shunned.
CHAPTER VI: UNIVERSE
39. The conglomeration of Souls (living beings), and other substances is called the Universe. It comprises three different parts - the lower, the middle and the upper.
40. The hells are in the lower universe; in the middle are innumerable continents and oceans; in the upper part are sixty-three layers of heavens. Above them is he abode of the Perfected (Moksha).
41. Thirty one, (layers in the first two heavens -- Saudharma and Ishana) seven, (in the next two - Sanatkumara and Mahendra) four, (in the next two -- Brahama and Brahmottara) two, (in the next two -- Lantava and Kapishta) one, (in Shukra and Mahashukra) one, ( in the next two -- Satara and Sahasrara) six in four, (i.e. three in Anat and Pranat and three in Arana and Achyuta). The nine super-heavens beyond (the Graiveyakas) have one each; the nine Anudishas have one only and the last five (the Anuttaras) have one only. Thus there are sixty-three layers.
42. From evil thoughts this mundane soul begets hell and sub-human destiny; form wholesome thoughts, the happiness of heavenly and human destiny and from purest thoughts, final emancipation. Thus ought to be the meditation on the universe.
CHAPTER VII: IMPURITY
43. This body is made of bones; composed with flesh, coated with skin and infested with swarms of insects. So it is ever impure.
44. Be mediating always that this body is foul-smelling, repugnant, filled with filth, inert and material-shaped, liable to rot and decay.
45. This body is filled with bile, blood, flesh, fat, bones and marrow; it has a surfeit urine and excrete; is foul-smelling, impure, skin-coated, impermanent, inert and subject to disintegration.
46. The soul is distinct from the body, is devoid of karmas, is the abode of infinite bliss and is pure. Thus ought to be contemplation all the while.
CHAPTER VIII: INFLUX OF KARMAS
47. Wrong, belief, non-resistant, passions and vibrations (of mind, speech and body) - are causes of the influx of karmas. These have been properly enumerated in the scriptures under five (wrong belief), five (non-restraints), four (passions) and three (vibrations) categories.
48. Wrong belief is of five kinds: one-sided view, blind devotion, a preserve view, scepticism or doubts and, ignorance. And, non-restraint which includes causing injury of five kinds.
49. Passions are really of four different kinds: anger, pride, deceit and greed. And, vibratory activity (Yoga) is three-fold de to the mind, speech and body; this should be comprehended accordingly.
50. Each vibration is of two kinds - either wholesome or unwholesome. Food and other impulses are unwholesome: So it ought to be known.
51. The three thought-stains of black and the like arise from deep lustful desire for sensual pleasure; thoughts of envy and grief are of the unwholesome mind according to the Jinas.
52. Attachment, animosity, and delusion and the minor blemishes of laughter and the like, intense of mild, are of the unwholesome mind.
53. Talk about food, women, royalty and thieves ought to be known as unwholesome speech. Acts of binding (restraining), severing (cutting) and assault are unwholesome deeds.
54. After totally abstaining from the afore-said unwholesome thoughts and objects, to be involved in thoughts of restraint, self-regulation, pure conduct and self-control is to be regarded as reflecting the wholesome mind.
55. It has been said by the Jina that speech that brings an end to mundane wanderings is wholesome speech: Worship of the Jina and the other worthy ones is wholesome physical act.
56. The whirl-around of the soul in the ocean of births replete with innumerable frailties and a surfeit of aquatic creatures in the form of tribulations is the cause of the karma-inflow.
57. The soul plunges into the dreadful ocean of mundane existence due to the inflow of karmas. Action based on knowledge is the ultimate cause of liberation.
58. Because of the inflow of karmas the soul gets plunged in the ocean of births. It should therefore be regarded that action in the form of inflow (of karmas) is not the cause of liberation.
59. Even ultimately no salvation is possible through an action that causes the Karma-inflow. Know that the Karma-inflow is the cause of mundane existence and is to be scorned.
60. From the real standpoint, the soul is free from the aforesaid kinds of (karma) inflow. Contemplate upon the soul all the while, therefore, as being free from both kinds of inflow (wholesome and unwholesome).
CHAPTER SIX: STOPPING THE KARMA - INFLOW
61. Abstention from the fickle, impure and intense infirmities secures the firm door of right perception against the inflow of karmas of false perception. This is the word of Lord Jinendra.
62. With thoughts fortified by the five great vows the inflow of karmas due to non-restraint is, as a rule, prevented; the inflow through passions like anger is plugged by slamming the shutter of dis-passion.
63. Auspicious though-activity prevents bad (undesirable) thought activities; checking auspicious thought-activity is by means of pure thought-activity.
64. Through pure thought-activity the soul attains spiritual concentration (Dharma dhyana) and pure absorption in the Self (Shukla dhyana). always meditate, therefore, that concentration is the cause of the check on the karma inflow.
65. From the real standpoint, the soul in its form of pure thought needs no check on the inflow of karmas. Always meditate upon the souls as devoid of the thought of stopping the (Karma) inflow.
CHAPTER X: SHEDDING OF KARMAS
66. Elimination of molecules bound to the soul is elimination of karma -- so far Lord Jinendra declared. Elimination of karma is induced by the process identical with what stopped its inflow.
67. That, again, should be known to be of two kinds; which comes to timely fruition -- and which is effected through austerity. The first is experienced in all the four kinds of existence, and the second by those who observe the vows.
CHAPTER XI: THE RIGHTEOUS PATH
68. Lord Jinendra who enjoys Supreme Bliss ordains an eleven-fold code of conduct for laymen and ten-fold for ascetics. This is based on right perception.
69. Darsana (pratima) the stage of the right view, Vrata -- of vows, smayika -- of attaining equanimity, Prosadha -- of fasting on certain holy days, sachittatyaga -- of purity of nourishment, Ratribhuktityaga -- of not consuming food at night, Brahmachaya
-- of celibacy or absolute continence, Arambhatyaga -- of giving up occupation, Parigrahatyaga, of giving up possessions, anumatityaga -- abstinence from approving household activities, and Uddishtatyagaga -- of renunciation of specially prepared
food or lodging. These are the eleven stages of the conduct of renunciation for laymen.
70. Supreme forgiveness (Uttama Kshama), humility (Mardava), uprightness (Arjava), truthfulness (Satya), purity (Shoucha), restraint (Samyama), austerity (Tapa), renunciation (Tyaga), non-attachment (Akinchanya) and celibacy (continence) --
(Brahmacharya): these are the ten forms of righteousness of the ascetics.
71. One (an ascetic) who does not feel angry in the least even while there are direct extraneous reasons for provocations to anger, he observes the virtue of forgiveness.
72. The ascetic who does not in the least feel proud about his ancestry, appearance, birth, wisdom, austerity, scriptural and conduct observes the virtue of humility.
73. An ascetic, who abstaining from thoughts of deceit follows the code of conduct with a pure heart, observes the virtue of uprightness as enjoined.
74. An ascetic who abstains from speech that torments others and speaks what does good both to oneself and to others observes the fourth virtue of truthfulness.
75. An ascetic in the highest stage who has freed himself of desires and conducts himself with aversion for them is endowed with the virtue of purity.
76. An ascetic who gives up the afflictions of mind, speech and body, overcomes all sensual desires and evolves himself by observing the vows and regulations is truly endowed with the virtue of restraint.
77. A saint who through meditation and scriptural study realises the consummation of the subjugation of sensual desires and passions and is devoted to contemplation of self, truly practises the virtue of austerity.
78. The ascetic who has abjured the desire for all objects and is imbued with the three-fold detachment (from the mundane world, his own body and pleasures) is endowed with the virtue of renunciation; so have the Jinendras declared.
79. The homeless ascetic who has forsaken all possessions, ha subdued his thought impulses for pleasure and pain and acts with equanimity, is endowed with the virtue of non-attachment.
80. The ascetic who on seeing all parts of women's body refrains from excitement with passion about them is really able to practice the rigorous virtue of celibacy.
81. The soul that discontinues the laymen's path (of vows) to follow the ascetic's righteous path cannot fail to attain emancipation. This ought to be the incessant contemplation on righteousness.
82. From the real standpoint, the soul stands distinct from the vows of both the householder and the ascetic. The pure soul should therefore be contemplated upon constantly with equanimity (since the soul is not to be identified with any stage).
CHAPTER XII: RARITY OF TRUE INSIGHT
83. Contemplation on endeavour that generates Right knowledge is true insight. Most difficult is it to be achieved.
84. All the impure conditions of existence result from the operation of the auspicious and the inauspicious karmas. Both of these are transitory. Both alike hold the soul in karmic bondage.
85. The basic and secondary permutations of wrong belief and other karmas which are innumerable on the universe-wide scale are extraneous substances. From the real point of view, only the soul is one's own substance.
86. Thus arises the perception of the worthy and the unworthy. from the real standpoint, there is no contradiction between the unworthy and worthy (the unacceptable and acceptable). An ascetic ought to contemplate on his right knowledge in order to
rid himself of the cycle of existence.
87. These twelve contemplations themselves constitute renunciation, expiation, critical introspection sublime self-contemplation. always concentrate, therefore, on these contemplations.
88. Explanation, renunciation, concentration, the discipline of equanimity and self-introspection ought to be practised day and night if one has the requisite capacity.
89. The Souls who from beginningless time attained salvation (Moksha) had reached that status through the immaculate contemplation on the twelve thoughts. I bow to them again and again.
90. Of what avail is this lengthy elaboration? You ought to know the supremacy of these contemplations from the luminaries who had liberated themselves, (the siddha Parameshtis, who liberated themselves in the past) as well as from the Worthy One
who will liberate themselves in the future.
91. He who meditates with a pure mind on what has been stated from the real as well as the conventional standpoints by the doyen of ascetics. Acharya Kund-Kund is bound to attain supreme liberation (Moksha).