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Saṁvara and Nirjară
363
v) Anyatva-anuprckşā: literally, this means reflection on difference, which implies a distinction, the existence of two elements. Here the difference is between jiva (ātman) and pudgala, matter, the body.
vi) Aśucitva-anuprekṣā: the body is impure, ephemeral. 21
vii) Asrava-anuprekṣā: the senses are the windows through which the passions penetrate and assault the jiva, thus causing the influx of karmic matter.
viii) Saṁvara-anupreksā: right conduct, along with all virtuous activities it involves, is a solid barrage against ásrava.
ix) Nirjară-anuprckṣā: reflection on the nature of karman, on the required process leading to its cisintegration and elimination, on the cause of this elimination, namely, tapas, the voluntary cffort of mortification.
x) Loka-anuprekṣā: reflection on the structure of the universe and the three worlds which comprise it, on living and non-living substances.
xi) Bodhidurlabhatva-anuprekṣā: the extreme difficulty of reaching the state of bodhi, perfect knowledge. This reflection prevents an easy complacency, spiritual laziness, for the path is a narrow one.
xii) Dharmasvākhyātva-anuprckşā: the grateful remembrance of the immense benefit accruing to one in the Jaina dharma:
[The dharma is the kinsman of those who have no relatives, [The dharma is) the friend of those who are companionless, [The dharma is the Lord of those who are unprotected; the sole [and] tender [brother) of all: the dharma.22
21 Cf. The speech of Mallinātha to her suitors; P 100 ff.
22 abandhūnām asau bandhuḥ asakhinām asau sakhă
anāthânam asau nātho dharmo visvaikavatsalah. YSas IV, 100.
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