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KIETTIKETINUPREKBA
a) The study of the sacred lore is of five kinds: 1) vayanā, reading or reciting; 2) padipacchanc, questioning or inquiring on a doubtful point; 3) pariyatan, memorising or proper recitation; 4) anuppche, reflection or meditation on what is studied; and 5) dhammakahii, lecturing or delivering sermons.
b) of the four dhycinas, dharnya and sukla deserve detailed scrutiny in this context. The Dharmyadhyâda, which is of four kinds, bas four characteristics (lakkhana ), fourfold support (dlanbana), numely, vāyani, pucchance, pariyattand and dhammkucha, and four attendant reflections (anuppeha) : 1) aniceanuppehå, 2) asaran-6., ) cgatta-6. and 4) sarsdra-a. Similarly, Sukla-dhyāna, which is of four kinds, has four characteristics, fourfold support and four attendant reflections: 1) aváya-anugehi, 2) asubha-14., 3) anamtavattiyaa. and 4 ) rriparinamaa.
Thus Anuprekşā, reflection on or pondering over certain topics, has been closely associated with Dhyany, both Sukla- and Dharmya, and especially with the latter so far as the standard list of Anuprokşās, in parts O as a whole. is concerned. Sivárva in bis Bhagatai Arcidhand, while describing the dharma-dhyāna, thinks nearly in similar terms; and according to him, nupeli is the last alambana (the first three being eväyana, puochana and parivalumna) of it under its fourth variety or stage, namely, sarithanat vaya, which consists in meditating on the constitution of the universe 89 conceived in Jainism. Sivärya gives an elaborate exposition of the twelve Anuprekşås, the contemplation on which being a supplementary discipline. In his description of Sukladhyána there is no reference to Anuprekşis.
ii) According to the T'attuarthasätra IX. 2, Anuprekşás are mentoned among the agencies that bring about the stoppage of the intlux of Karmas (sarura), the remaining being Gupti, Samiti, Dharma, ParişahaJaya and Caritra. All the commentators elaborate the discussion about anuprekras only in this context. The Sútras mention anuprchscts under stridhyāya (IX, 26 ) where the meaning is slightly different, but do not refer to them under the discussion of Dhyana (IX. 28 ff.).
Thus Anupreksā occupies a significant position in Juina ideology. It is conducive to the stoppage of the influx and shedding of Karman; it
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1) According to the Taträrtha-sūtra (IX 25 ) the order of emmeration and wording are alightly different
2) Kalaradhana (Sholapur 1935 ) gathās 1710, 1875-76 eto.
