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FACETS OF JAINA RELIGIOUSNESS
9. Reflection on the process of annihilating karma clinging to the self (nirjarānu
prekşā. 10. Rflection on the nature and extent of the universe (lokānuprekṣā). 11. Reflection on the rarity of attaining enlightenment (bodhi-durlabhānuprekşā). 12. Reflection on the well-expounded theory of religiousness (dharma-svākhyātatvānu
prekşā).
These reflections are conceived as aids to religious progress; they inspire renunciation of desires and promote detachment and dispassion. One text seems to stress the vajrāgya-bhāvanā as the chief aim of these reflections which also produce and strengthen desire for ultimate freedom.46 According to another text anupreksäs or bhāvanās are a means of purification of thoughts (bhāvasuddhi) and incentives to liberation.97 Hemacandra recommends these reflections for the attainment of equanimity (samatva) and selfishlessness (nirmamatva).48 Another author states that these reflections remove 'the obstructions on the path of renunciation' (vairāgyamärga vighneșu) and produce wishlessness (nisprhatā)."9 Svāmi Kārttikeya goes so far as to say that he who has recourse to these twelve forms of ascetic reflection, destroys all the karmas and attains the eternal bliss of Release.50 These authorities thus make anuprekşās an essential part of the Jaina path of ultimate Release. These reflections are recommended to both ascetics as well as lay members of the Jaina community. One of the cardinal teachings of Jainism is the technique of arresting the influx of karmic stuff into the self. This technique is known as samvara. Soteriological reflections are listed among the six agencies of effecting samvara61. Constant reflection on the twelve themes is recommended as a means of avoiding all that is opposed to the goal of ultimate Release. Several treatises describe them as essential factors in the process of dharmya-dhyāna52 In other words, anuprekşās are a means to the cultivation of righteous form of meditation. They prepare the stage for meditation on the nature and constitution of the universe. By means of meditation on the nature and constitution of the universe one is able to investigate into the nature of things as they are. Knowledge of the nature of things as they are is a prerequisite for the attainment of knowledge of the real nature of the self which in its turn results in liberation.
In short, anuprekşās have the following soteriological functions to perform;
46. Maranasamahi, vv. 636, 638, 571. 47. Jhanarnava, II. 4-6. 48. Yogaśastra, IV. 110. 49. Haribhadrasűri on Praśamaratiprakaraņa, verse 148, p. 102. 50. Kartikeyānupreksā, verse 488-khavadi kammapuñjam mutti-suham akkhayam lahadi. 51. Tattvarthasūtra, IX. 2. 52. Jānārnava, XL), 3.
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