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YASASTILAKA AND INDIAN CULTURE
the path of renunciation. The Bhāșya on Tattvārthasūtra 9. 7 says that the devotee, after reflecting on the transient character of worldly objects and relationships, loses all attachment to them: this is the purpose of anityānupreksā. He reflects on the fact that there is no escape from death and misery, and the sense of helplessness makes him indifferent to the things of the world and inclines him towards the teachings of the Arhat; this is the purpose of asaranānupreksī and so on. Similarly, Pujyapāda, in his commentary on the same sutra, says in connection with asucitvīnupreksā that the body is impure, and its impurity cannot be removed by perfumes, incense and other means; whereas the contemplation of Right Faith and other principles leads to absolute purity: thinking like this in all earnestness amounts to asucitvānupreksā. Thus reflecting, the devotee becomes indifferent to the body and concentrates his mind on crossing the ocean of births'. In this way the object of each Anuprekşā is minutely explained, but the general purpose of the Anuprekşās is to make the aspirant averse to the world and concentrate his mind on the Self and its emancipation. The Maranasamahi, a Jaina canonical text, says that contemplation of the Bhāvanās, that is, the Anupreksās leads to vairāgya or disgu and seems to sum up the Bhāvanās as vairāgya-bhāvanā (verses 636 and 638), and describes them also as producing a strong desire for liberation (verse 571 ). The idea of the Anupreksās being the cause of vairāgya is stressed also in Mülācāra 8. 73;3 and we are told that he who always edifies himself with their help becomes free from Karmas, and being pure, 'attains the Abode of Purity. Subhacandra in his Jñānārnava 2, 5, 6 recommends the Bhāvanās for the attainment of the purity of thoughts (bhāvasuddhi) and the growth of samvega (desire for salvation), vairāgya, yama (selfcontrol) and prasama (extinction of the passions). Hemacandra says in Yogasāstra ( 4 40, 45, 49, 55) that one should vanquish love and hate for the attainment of mental purity which alone shows the way to nirvana; and love and hate can be conquered by means of samatva or equanimity, which again is produced by nirmamatva or lack of selfish desires; and one should resort to the Bhāvanās for the purpose of cultivating nirmamatva, Hemacandra concludes by saying that he who ceaselessly preoccupies the mind with the Bhāvanās becomes indifferent to all objects and maintains an even attitude free from love and hate.
1 जह जह दढप्पइण्णो समणो वेरग्गभावणं कुणइ । तह तह असुभं आयवहयं व सीयं खयमुवेइ ॥ बारस वि भावणाओ एवं
संखेवओ समत्ताओ। भावेमाणो जीवो जाओ समुवेइ वेरग्गं॥ 2 Gent 3 TEGOTIP =1' 4 अणुवेक्खाहिं एवं जो अत्ताणं सदा विभावेदि । सो विगदसव्वकम्मो विमलो विमलालयं लहदि । 5 '17771farzfas-affarahi: 1 An: Hag hans 2 11 4. 110.
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