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10
KĀRTTIKSTANUPRIKE.
stand the derogatory nature of its accessories like body eto. The causes of the Karmio intiux have to be ascertained and eradicated and the stook of the binding Karman to be destroyed. A detailed contemplation on the universe in its manifold aspects helps one to understand the self; and this understanding is something rare and reached after a good deal of effort along the religions path preached by worthy Teachers who lived what they preached and become ideuls, after attaining the bliss of liberation, for all the aspirante
The Anupreksäs are of significant value in one's career in all the stages of religious life and spiritual progress. They are in the nature of reflections on the fundamental facts of life, and remind the devotee of the teuchings of the Master on the subject of rebirth, Karma and its destruction, equanimity and self-control, the glory of the Law and the final goal. They are no doubt designed to develop the contemplative faculty of the Yogin and may be called the starting point of dhyana. Bat they have also a great moral significance inasmuch as they are meant to develop purity of thoughts w sitocrity in thu plautics i ružnica."
e) TER TWOFOLD ENUMERATION Especially in the Satra texts, the order of enumeration of any topics has a practical advantage for referential purposes, apart from the possibility of its getting some traditional sanctity. So it is necessary to see how Anuprekşās are enumerated in earlier texts. The ligt of twelve Anapreksas as enumerated in the Tattoärthuct-szātra of Umagvāti (IX. 7) hus become more or less standard for subsequent writers who adopt it with very minor changes in the order, may be for metrical needs etc. Umāsvāti's order standa thus : 1) anitya-Q., 2) asaranar, S) sannars, 4) ekatva-, 5) anyatt, 6) aruch 7) tiskva, 8) schwara, 9) nirjarä-, 10) loka 11 ) bodhi-charlabhatua, and 12) dharma-stākhyctatexx. The three authors Sivārya', Vattakera' and Kuudakuude* stand together with a definitely different order of enumeration which stands thus: 1) adhruna-1., 2) sarcana, 3) chatx, 4) conyador, 5) WILKĀNU, 6) loka, 7) such, 8) ISTORIE, 9) Sarwu, 19 ) marjardi, 11 ) dharm , and 12) bodhi. That in the Marancescomtiha is nearer the one of these authors than that of Umāsvāti. Sväni Kumára, however, agrees with the enumera tion of Umasväti, though he agrees with Sivăryand others in preferring the term adhruxs to amtya.
1) K, K. HANDIQUI: Yalettiluka and Indian Cultura (Suolapur 1949) p. 293. 2) Halārādhand, gathā 1715. 8) Hüdcdra (Bombay 1923 ) part 2, VIII. 2. 4) Bara Arnuakkha in the Sat-Prábbft&di-Sangraha (Bombay 1920 ) p. 195.
