Kartikeyanupreksha

SR No.: 002713
Original Sutra Author: Swami Kumar
Author: A N Upadhye, Kailashchandra Shastri
Publisher: Paramshrut Prabhavak Mandal
Publication Year: 2005
Total Pages: 594
Language: Hindi, Sanskrit
Classification: Book_Devnagari, Religion, & Spiritual
File Size: 15 MB

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KĀRTTIKEYANUPREKŞA
has clearly used the term bhāvanā.' The Kattigeyāņuppekkhā uses both the terms (gāthās 87, 94) though anupreksă seems to be preferred. In the Maranasamähi the term bhavana has practically taken the place of anuprekşă; and in later literature it went on becoming more and more popular.
f) CONCLUDING REMARKS
From the above survey it is obvious that the Anuprekşā, first as an attendant clause of meditation and then as a part of religious study, has grown in popularity in Jaina literature from the earliest to the latest times. What were stray topics of Sramanic or ascetic poetry, quite suited to Jaina ideology, were soon codified and enumerated in twelve Anupreksās ; and this pattern is found convenient to stuff itself with ideas condu to renunciation (say as in the saṁsāra-a.) and to the elaboration of Jaina dogmatical details ( as in the asrava-a. etc, and in the loka-a.). Apart from independent treatises and substantial expositions, manuals of conduct for monks and laymen, narrative tales and Purāṇas and even stylistic Kavyas have given place in them to the exposition of Anuprekşā. In fine, in the growth, propagation and elaboration of Jaina ideology, the exposition of Anupreksās has come to develop an important branch of literature in Prākrit (including Apabhramsa), Sanskrit, Kannada and other modern Indian languages.
g) COUNTERPARTS OF ANUPREKŞĀ IN BUDDHISM
Jainism and Buddhism have much in common in their ethical outlook and moral fervour: in fact, both of them belong to the same current of Indian thought, the Sramaņic culture. It is natural, therefore, that ideas corresponding to Anupreksās, individually and collectively, are found in Buddhism as well.
1) Mülācāra VIII. 73: yamaul34 a stea afegri ferragut fagraat JETT. soloftsit II.
2) For lists of works on Anuprèksā or Bhāvanā the following sources may be consulted : The Jaina Granthāvali (Bombay 1908), pp. 180 etc.; H. D. VELANKAR: Tnaratnakośa, (Poona 1944 ) under Bhāvanā, Dvādaśa - Anuprekşā-Bhāvanā etc.; A. N. UPADHYE: Pravacanasāra (Bombay 1935 ), Intro. p. 39 foot-note; H. R. KAPADIA: Bāra Bhāvanānu Sāhitya, Sri-Jaina-Satyaprakāśa (Ahmedabad 1948 ) XIII, pp. 101 ff; AGARACHANDAJI NAHTA, Ibidem XXIII. 5, 9, 12 etc.; K. K. HANDIQUI: Yasastilaka and Indian Culture (Sholapur 1949) pp. 290 f. Professor HANDIQUI has shown how Anuprekşā topics have served a good theme for Jaina Religious Poetry; and Somadeva's account of them may be regarded as one of the earliest attempts to expound them in Sanskrit instead of Prākrit verse: