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Anupreksa-Theory (Reflective-thinking)
by Devendra Kumar Jain
Every Jiva possesses mainly three attributes i.e. Bhava (thought), Jnana 4. (knowledge) and Kriya (activity). 'Bhava' and 'Kriya' are always guided by desires of beings. Thus, desires predominate knowledge and make any being as their slave. The knowledge (of such beings) is always used to satisfy ever-changing shapes of desires. It is an open fact that desires can never get an end. Hence a frustration and un-ending chains of sufferings in all the beings, take place for longer durations. 'Nirvana' (final liberation) is a bona-fide way of getting rid of the grip of these desires. Of course, this is like a swimming against the tide.
Jain-Agamas (like Uttaradhyana-sutra, Thanaga, and Marana-samadhi etc.) are full of description regarding Anupreksas (Reflective-thinking). Sri Kundakundacharya (1st century A.D.) in his first and 6. famous work 'Barasanuvekkha' has suggested a 'Drive-mechanism for 'Nirvana' through 'Reflective-thinking'.
A man's progress essentially depends upon Thinking'. In fact, the whole consciousness is represented in it. It is considered as "any process or activity not predominantly perceptual by which one apprehends an object or some aspect of an object or situation." It is also defined in terms of state that involves primary ideas rather than perceiving an overt manipulation. This thinking can also be taken as "meditating or reflecting upon a problem in order to understand the relationship involved and some times as "subvocal or covert speech behavior."
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creature on this earth has an individual entity. Birth, death, old age, pleasure and pains, all are being experienced by us individually. During the period of our sickness, no other member of our family or friend-circle is able to share our pains. Therefore, it is an estab- i) lished fact that the self alone is responsible for all its deeds.
Anyatva (Separateness): One should not befall under the impression that one's existence is the same as perceived by senses. It means whatever is visible regarding our entity is not really correct. The physical body, which remains all the time with the self as water with milk, is definitely separate.
Conceptions
5. Samsara (Transmigration-cycle): Now, the aspirant should have clear conceptions regarding the transmigratory nature of the world. It is also characterized as the long chain of mundane wanderings. Everybody passes through this ceaseless cycle of birth and death in between, he faces all the problems of worldly affairs. Loka (Nature of Universe): One may think that at the time creation and destruction of the Universe, this cycle ought to be ceased. Hence the question of efforts for 'Nirvana' does not arise at all. Then the notion, the world is fraught with sorrow and anxiety would be meaningless. Here, Jaina-thinkers defend the position by describing the Universe as ever-existent, uncreated and eternal. Any intervention of God in the nature of Universe is therefore discarded or rejected by them. The hypothesis of creation of this Universe by some indispensable personality like God, will drag us into the abyss of Idealism which is highly inconsistent with the Realistic nature of Modern Science and Modern Philosophy. Ashuchi (Impurity of body): Even knowing that the self is distinct from the body, the aspirant may continue to treat the self and the body at par. In general, all the living beings pass most of their time just to take care of their physical bodies while they are always mortal. But this misleading idea is a biggest hurdle in way of highest bliss i.e. 'Nirvana'. While acknowledging the distinctness of the self and the body, one should regard one's body as well as of others as really impure. All the beauty, glamour and charming gestures that we perceive physically are illusory and superfluous, only the self is pure. In other words the aspirant should squeeze of all his bodily attachments step by step.
The Anupreksa-theory of Jainism (as suggested by Kundakundacharya) involves 7. the following stages:
Past & Present Experience 1. Anitya (Transitoriness): It is evident from our past & present experience that all the material possessions like house, vehicle, wealth, parents and other family members are subjected to decay (modifications). In fact, there is not even a point of time when this decayprocess discontinues in respect of all non-living substances and living beings. The substance is always sujected to constant changes. 2. Asharana (helplessness): When these substances are constantly changing and their positions are highly uncertain, it is useless to relay upon these substances for protection (from death) or regard them helpful during the periods of miseries. At times, doctors become helpless for their patients. Similarly, parents 8. Asrava (Inflow of Karmas): In Jain Doctrine of Karma, 'Asrava' plays an important role. While reasoning upon concepts of the Transmigration, Uni
Reasons
feel helpless to overt the grieves of their dependents.
3. Ekatva (Loneliness): Each and every
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9. Samvara (Checking the inflow of Karmas): Till now, we are able to know the problem and its inherent causes. Right thinking is always intended to find a solution to the problem. Therefore, in his theory of Anupreksa, Knudakundacharya has thought out a series of measures to be exercised in order to put an end to the beginningless mundane wanderings. Five vows - Ahimsa, Satya, Achorya, Sila and Aparigraha and right-belief, rightknowledge and right-conduct are among the well adopted measures for checking the inflow of Karmas. Nirjara (Destruction of Karmas): The very essential condition of 'Samvara' is the defectless right belief or truc vision as described in Jain-scriptures. "Subhopayoga' (auspicious activities) prevent the inflow of karmas arising out of inauspicious activities (Asubhopayoga). 'Sudhopayoga' (the spiritual perfectness of soul) works on two trades. At one side, it prevents the inflow of karmas arising out of auspicious activities; on the other side, it exhausts the old stock of karmas stored since infinite past. Therefore, 'Nirjara' (destruction of karmas) is being held as an important instrument of DriveMechanism for 'Nirvana'. Elimination of all Karmas (present, past and future) is a compulsion for attaining 'perfection'.
verse, and the impurity of physical body, the aspirant seeks the causes of ceaseless cycle of birth and death in the Universe. Acharya Kundakunda describes the following categories of 'Asrava':
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Five wrong beliefs One-sided views, blind devotion, perverse views, doubting everything & ignorance.
Five kinds of vowlessness - ahimsa, false, theft, unchastity, and attachment to worldly possessions.
Four kinds of Kasayas (passions) i.e. anger, pride, deceit and greed. Three types of Yogas (Soul's vibrations) mental, speech and bodily. Track for proceeding towards the Goal
Dharma (Decision to follow the righteous path): Theoretical exposition of the Drive-Mechanism is now over. After diagnosis of the problem, knowing its causes and remedial actions, the aspirant requires a practical way of getting rid of the problem. Then, he has to take a firm decision to start with the Righteous path. This preparedness is called Dharmanupreksa. 12. Bodhi-durlabha (Rarity of Religious enlightenment): In last, while proceeding on the path of Nirvana, which has been undertaken by him is of very high esteem and rarely acknowledged by the people of this world.
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-7TH BIENNIAL JAINA CONVENTION - JULY 1993 For Private & Personal Use Only
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