Kartikeyanupreksha

SR No.: 090248
Original Sutra Author: N/A
Author: Kumar Swami
Publisher: Paramshrut Prabhavak Mandal
Total Pages: 589
Language: Hindi
Classification: Book_Devnagari & Religion
File Size: 19 MB

Page 76

MASU
WIKODUOTION
61
shelter, while B, Bha and K. recommend shelter in the Atinan, constituted of Darsana, Jñāna and Carita (with Tapas, udded in B and Bha). 3) K elaborates the different grades of existence (Naraka, Tiryak, Manaşya and Deva) which are hinted in M, Bha and Mar and through which the soul wanders due to Mithyātve and without attending to the words of Jiga. Besides this elaboration, the discussion about the fivefold Sansiri, mentioned in B, Bha and also M, comes like an appendage section in K. To relinquish the infatuation for sannsara, Mwant it to be realized as worthless, B pre. goribes the Niscaya-naya und escape from Karmas, Mar recommands the practice of religion, and K appeals for self-meditation. 4) The opening gåtbās of come like an explanation of B, M and Mar, K prescribes the tenfold Dbarna as the only aid: this upcording to Bha consists of three jewels, and this very position is endorsed by B in a forvent tone, 5) The relatives etc., why even the body, are all extraneous; 50 one must meditate on the Atman. This spiritualistic tone is not sufficiently developed in Bha agd Mar as in others. 6) Like B, K prinarily exposes the impure character of this mortal body for which one should not be attached but should concentrate oneself on the nature of Atman, M does not ignore this aypect, but like Bha and Mar calls this topio asubhanureksā: artha and kama are céubha, while dharma is subha. It is under the discussion about kam that the filthy naturs of the body is explained in M and Bbu, 7) Khas B in view, but follows some other sources as well. B and Bhe have the same pattern of enumeration of the causes of Agrava, while M. Mar (and partly Bha) have some other common ide98. It is only B that introduces the Niccaya point of view. 8) Bintroduces here the doctrine of three wayogas and insists on the meditation of Atman from the Niscaya or Paramartha point of view, M, Mar and partly Bha too have a similar pattern of ideas that the doors of Karmic influx should be stopped, and then follows Samsara, or the stoppage of Karm mic influx. K has an enumerative pattern which is partly in agreeinent with Bha. 9B has two gathās, if not only one, for ninjaria, which is a further step after the stoppage of Karmas. The second gātbā of B is common with K. In all the sources Tapas or penance is stressed as the chief instrument of merjara, which is twofold. What is guggested in M seems to be elaborated in K, the oxposition in which is less technical Penance is like fire which burns the grass of Karmio seed of Samsara, 10) The exposition in B is simple : the different wayogas drive the soul to different Lokas, M and Mar have suggestions about different kinds of Jivas and their miseries, and K has elaborated the same to the maximum. It is interesting to note that what Bha includes ander Loka-. (1799–1800) is included under Samgâra-a. in K (61-65 ): the line of demarcation between these two topics is slippery. Discussion about Loka is really & wide topic, naturally k includes