Prashamratiprakaran

Author(s): Umaswati, Umaswami, Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

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and Sukladhyānas are considered auspicious. A monk must practice auspicious dhyānas which are conducive to mokşa or final release.
is rendering disinterested service to the Acāryas, gurus and aged and suffering monks. It is to eradicate egoism in one's self. Vinaya means devoted attendance on those who are endowed with Right faith. Right knowledge and Right conduct. It also consists in control over senses by eradicating passions. Kāyotsarga means indifference to body, its caressing and needs. It is performing a meditation with complete detachment to body. Svadhyāya is devoted study of Jaina Scriptures which sharpens the intellect, enriches the moral and spiritual efforts and eradicates passions.
Brahmacarya is restraining oneself from all sorts of sexual pleasures and desires. This consists in the abandonment of sexual relations in every way. This should be observed mentally, vocally and physically. It is of eighteen kinds: Refraining from sexual pleasures with divine beings, mentally, vocally and physically also causing or helping others to have sexual pleasures in three ways (mentally, voeally and physically) and consenting to others to enjoy mentally, vocally and physically. It also consists in restraining from nine types of sexual satisfaction with human or lower beings (Pr. 177).
Akificanya-non-acquisition signifies the attitude of indifference to worldly objects.Acquisition is defined as attachment which is the root cause of all ills of life(Pr. 178). Thus a monk should not own any property which will cause greediness in him. Thus non-possession is considered to be the greatest virtue. TWELVE KINDS OF ANUPREKSĀS OR BHĀVANĀS 14.3
The conception of Anupreksa is one of the most important religious topics which plays a very important role in Jainism. This principle is recognised right from the age of the Agamas to the present day literature as a potent agency for the stoppage of the karmic influx and shedding of Karmas. Anūpreksās are twelve in number, and practically cover all thei mportant principles and cardinal teachings of Jainism. These Anupreksās are also called pure Bhavanās. The term Bhavanä, practically takes place of Anuprekşā in Prasamarati(Pr. 150).
These are repeated reflections on the right principles, which serve as a ladder to reach the abode of liberation. The object of these Bhāvanās or Anuprekşās is to inculcate a spirit of detachment and ren- .. uncication. They serve as the starting point of meditation. Sthānānga and Uttarādhayana sūtras treat Anuprekşā as either a kind of dhyana or
56 Svadhyāva. Tattvārthasatra mentions Anuprekşā as an agency of Sam