gradually found that the life of an ascetic was too hard for him, and eventually persuaded his younger brother, Kuṇḍarika, to give up the kingdom in his favour. Becoming once more a king, Puṇḍarika, instead of being happy, found it only too true that the world is a dreadful place for acquiring karma; and during his life he accumulated so much, that he is still, by undergoing countless rebirths, trying to expiate it.
One must also reflect on and determine to adopt means (such as the taking of vows) which will impede the inflow of karma, and this reflection (Saṁvara bhāvanā) is illustrated by the history of the younger brother in the last story. Kuṇḍarika was delighted when his elder brother took his crown, for now, he thought, he would have a chance of arresting the inflow of karma; so, meditating on this reflection, he renounced the world, took the vows of an ascetic, and soon gained mokṣa, leaving his unfortunate elder brother still tied to the cycle of rebirth.
Again, one must remember that by performing austerities one can expiate karma (Nirjarā bhāvanā).
One must also reflect on the world (Loka bhāvanā), remembering that it was created by no one, and that the elements it contains are in a sense permanent. By thinking of the various worlds under the form of a man, one will understand that at his feet is hell, his body is formed by men who will have to undergo fresh births, the head is Devaloka, and at the top of the head are the Siddha, those who will never again pass through rebirth.
To arrest the inflow of karma one must also remember (Bodhibīja or Bodhidurlabha bhāvanā) that everything is easy to acquire in this world save the three jewels: Right faith, Right knowledge and Right conduct, which can only be acquired by a human being. In the long cycle of rebirth it seldom happens that a jīva obtains human birth. Reflecting thus, one must determine to use this opportunity to the fullest, and, taking the first step in the pathway of religion, continue on the upward course.
