________________
82
Sumati-Jñāna
The general purpose of the anuprekşās is to cause aversion to he world, so that a person may concentrate on the emancipation of his soul.? In the scheme of Jain principles, they occur in two different places. Firstly, anupreksā is described in connection with svādhyāya, 'study and dhyāna, 'meditation'. Secondly, it is mentioned as a cause of samvara,
stoppage' of the influx of karman.° Expositions of the anuprekşās are sometimes directed at both laymen and ascetics, sometimes at ascetics alone.
Summarizing, Upadhye (1960: 10) quotes Handiqui (1949: 293): They are in the nature of reflections on the fundamental facts of life, and remind the devotee of the teachings of the Master of 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 dhyāna. But they have also a great moral significance in as much as they are meant to develop purity of thoughts and sincerity in the practice of religion.
The popularity of the anuprekşās is evident from the extensive literature available on the subject. Upadhye (1960: 10) has discovered that there are two traditions of anupreksā enumeration in the Jain texts. Firstly, there is the one found in Tattvārthasūtra 9.7, which is said to have become more or less standard for subsequent writers. It lists the following: (1) anitya, (2) ašarana, (3) samsāra, (4) ekatva, (5) anyatva, (6) aśuci, (7)āsrava, (8) samvara, (9) nirjarā, (10) loka, (11) bodhi-durlabhatva and (12) dharma-svākhyātatva. Secondly, there is different order of enumeration as found in the versions of Kundakunds's Bārasa-anuvekkha (BA), Vattakera's Mūlācāra (MA) and Sivārya's Bhāgavati-ārādhanā (BhA): (1) adhruva, (2) aśaraña, (3) ekatva, (4) anyatva, (5) samsāra, (6) loka, (7) aśuci, (8)āsrava, (9) samvara, (10) nirjarā, (11) dharma and (12) bodhi.
The anuprekşās are already present in the canonical texts, generally in connection with svadhyāya and dhyāna as described above. However, they are not mentioned en bloc as the twelve anupreksās found in later literature. The Maranasamādhi (MS) enumerates what we know as the twelve anuprekşās, as the twelve bhāvanās. Its enumeration follows the second tradition, and its description shows similarities to BA, MĀ and BhA. The term bhāvanā is often used in later, especially Svetāmbara, literature instead of, or beside anupreksā, The earliest references to the twelve anuprekşās are those found in Tattvārthasūtra 9.7, which merely enumerates them, and in BA, MA and BhĀ, which give a more elaborate account.? Aside from the many descriptions in doctrinal texts, the anupreksās are also favourite subjects in Jain purānas, caritras, narrative literature, poetry, etc.
The discourse on the anuprekşās in the PC is situated in Sandhi 54, Kadavakas 5 to 16, in a dialogue between Rāvana and Hanumān. Hanumān, in the Jain version a human and old friend of Rāvana, has just secretly visited Sītā. Curious to see Rāvana, he destroys Lankā's royal park and lets himself be captured by Indrajit who brings him before the king. In a final
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
