Verse 9.7 - Deep reflections (anuprekṣā)

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 9.7:

अनित्याशरणसंसारैकत्वान्यत्वाशुच्यास्त्रवसंवरनिर्जरालोकबोधिदुर्लभधर्मस्वाख्यातत्त्वानुचिन्तनमनुप्रेक्षाः ॥ ९.७ ॥

anityāśaraṇasaṃsāraikatvānyatvāśucyāstravasaṃvaranirjarālokabodhidurlabhadharmasvākhyātattvānucintanamanuprekṣāḥ || 9.7 ||

Deep reflections–anuprekṣā–are meditating again and again on transitoriness–anitya, helplessness–aśaraṇa, transmigration–saṃsāra, solitariness–ekatva, distinctness–anyatva, impurity–aśuci, influx–āsrava, stoppage–saṃvara, dissociation–nirjarā, the universe–loka, rarity of enlightenment–bodhidurlabha, and the truth proclaimed by religion–dharmasvākhyātatva. (7)

Hindi Anvayarth:

अन्वयार्थ: [अनित्याशरणसंसारैकत्वान्यत्वाशुच्यास्त्रवसंवरनिर्जरालोकबोधिदुर्लभधर्मस्वाख्यातत्त्वानुचिन्तनम्] अनित्य, अशरण, संसार, एकत्व, अन्यत्व, अशुचि, आस्रव, संवर, निर्जरा, लोक, बोधिदुर्लभ और धर्म-इन बारह के स्वरूप का बारम्बार चिन्तवन करना सो [अनुप्रेक्षाः] अनुप्रेक्षा है।

Anvayartha: [anityasharanasamsaraikatvanyatvashucyastravasamvaranirjaralokabodhidurlabhadharmasvakhyatattvanucintanam] anitya, asharana, samsara, ekatva, anyatva, ashuci, asrava, samvara, nirjara, loka, bodhidurlabha aura dharma-ina baraha ke svarupa ka barambara cintavana karana so [anuprekshah] anupreksha hai |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

Passions, such as anger, are curbed as the self embraces moral virtues, such as forbearance–kṣamā, and discards the opposites of these. How is the self able to practise these and refrain from the opposites of these? He becomes one with moral virtues, as the heated ball of iron becomes one with the heat, by reflecting constantly as under:

The human body, the objects of senses, and the substances that are consumed and used, are of transient nature–anitya–as that of the bubble. In the endless cycle of worldly existence, these alternate in quick succession as the union of particular objects takes place in births through the womb, etc. However, the self under delusion (moha) considers the persons and objects associated with him as permanent. But there is nothing in the world, except the natural characteristics of knowledge-cognition (jñānopayoga) and perception-cognition (darśanopayoga) of the soul, which is permanent. This is contem-plation on the transitory nature of things–anityānuprekṣā. The worthy soul who contemplates thus is free from intense attachment to persons and things, and hence does not get distressed on their separation, as there is no sense of distress when the scent or the garland used is cast off.

As there is no escape for the young one of a deer pounced upon by a strong, hungry tiger fond of the flesh, similarly, there is no escape for the self caught in the meshes of birth, old age, death, disease and sorrow. Even the stout body is helpful in the presence of food, not in the presence of distress. Wealth acquired by great effort does not accompany the self to the next birth. The friends who have shared the joys and sorrows of an individual cannot save him when death is imminent. His relations, all united together, cannot give him relief when he is afflicted by serious ailment. Only the merit or virtue accumulated over time will help him to cross the ocean of misery. Even the lord of the deva cannot help him at the point of death. Therefore, virtue (dharma) is the only means of succour to the one in midst of misery. Friends, wealth, etc., are also transient. And so there is nothing else, except virtue, which offers succour to the self. To contemplate thus is the reflection on helplessness–aśaraṇānuprekṣā. He, who is distressed at the thought of utter helplessness, does not get attached to worldly things and worldly existence. He endeavours to march on the path indicated by the Omniscient Lord.

Transmigration is the attainment of another birth by the self owing to the ripening of karmas. The five kinds of whirling-round have been described already. (sūtra 2-10). The self wanders in the endless cycle of births and deaths, undergoing millions of afflictions in innumerable wombs and families. Being propelled by the mechanism of karmas, the soul takes different relationships; from a father it becomes a brother, a son, a grandson, etc., and from a mother it becomes a sister, a wife, a daughter, and so on. The master becomes the servant and the servant becomes the master. It takes different forms just as an actor takes several roles. To be brief, sometimes one becomes one’s own son. There is no end to the transformations undergone by the self owing to the influence of karmas. To reflect on the nature of mundane existence is contemplation on the worldly existence–saṃsārānuprekṣā. He who contemplates thus is alarmed at the miseries of transmigration, becomes disgusted with worldly existence, and endeavours to free himself from it.

‘I am alone in suffering severe pain in successive recurrence of birth, old-age and death. There is none who is my friend or foe. I am born alone; I die alone. No one, relation or other, takes away my manifold sufferings in form of disease, old-age and death. Relations and friends do not accompany me beyond the cemetery. Virtue (dharma) alone is my never-failing companion.’ This is the contemplation of solitariness ekatvānuprekṣā. He who contemplates thus is free from attachment towards his relations and aversion towards others; he cultivates detachment and endeavours to attain emancipation.

To reflect that the soul is utterly distinct from the body is the contemplation of distinctness–anyatvānuprekṣā. ‘Though my soul is one with the body from the point of view of bondage yet it is different from the body as the two possess different characteristics. The body has sense-organs but my soul is beyond the senses. The body is devoid of knowledge but my soul is knowledge. The body is perishable but my soul is imperishable. My body has a beginning and an end, but my soul has neither beginning nor end. In the course of my mundane existence, my hundreds of thousands of bodies have perished. My soul is different from all these bodies. When even the body is utterly different from my soul, then, O dear, there is no surprise that my soul is different from all other external objects.’ He who contemplates thus is free from attachment towards his body and other things. This true knowledge leads to supreme detachment which helps the soul attain emancipation.

The body is the receptacle of utter impurities. It is developed from impurities such as semen and blood in the womb. As the lavatory, it is the seat of unclean things. The skin-covering is full of tiny pores through which exude impurities. Like the fire, the body consumes quickly what comes in contact with it. Bathing, application of perfumes, incense, powder, garlands, etc., cannot remove the impurities of the body. Only right faith, right knowledge and right conduct are able to bring about complete purification of the soul. He who contemplates thus on the impurities of tho body–aśuci anuprekṣā–is disgusted with the body and puts his heart into crossing the ocean of transmigration.

Influx (āsrava), stoppage (saṃvara) and dissociation (nirjarā) have been described already. Still these are mentioned here for reflecting on their good and evil. Influx (āsrava) leads to calamity and distress in this life and in the life to come. It is sharp and strong like the current of a river, and appears in form of the senses (indriya), the passions (kaṣāya) and non-abstinence (avrata). The senses (indriya), such as touch, sight, and the rest, plunge the wild elephant, the crow, the serpent, the bird, the deer, and the rest, into the ocean of misery. Similarly the passions (kaṣāya) cause injury, bondage, disgrace, anguish, and so on, in this world and, in the next, lead to different kinds of suffering in the four states of existence. Reflecting thus on the calamity and distress caused by influx (āsrava) is contemplation on influx–āsravānuprekṣā. This enables the self not to swerve from the wholesome attitudes of forbearance (kṣamā), etc. And the soul protected by this contemplation is rid of evils originating from influx (āsrava), as the tortoise is protected by its shell.

If the hole in the keel of a vessel sailing on the ocean is not closed, gradually the water enters the vessel and the passengers must perish. But if there is no hole, the passengers must reach their destination. Similarly, if influx (āsrava) is stopped there can be no obstacle to liberation. Reflection on the merit of stoppage (saṃvara) of karmas is contemplation on stoppage–saṃvarānuprekṣā. He who reflects constantly in this manner attains stoppage (saṃvara) of karmas and liberation.

Dissociation (nirjarā) takes place after the fruition of karmas. Dissociation (nirjarā) is of two kinds. One is involuntary–abuddhi- pūrvā–and the other is by one’s effort–kuśalamūlā. The involuntary dissociation on the fruition of karmas, common to the four conditions of existence such as the infernal beings, gives rise to a chain of bondage (bandha) of inauspicious kind. Dissociation by conquest of afflictions is by one’s own effort. It gives rise to a chain of bondage (bandha) of auspicious kind or to no bondage. Reflection on the merits and demerits of dissociation (nirjarā) is contemplation of dissociation–nirjarānuprekṣā. This impels one to destroy karmas.

The structure of the universe (loka) has been described already. The universe is in the midst of the non-universe-space–alokākāśa–which is endless. The contemplation of the nature of the universe is lokānuprekṣā. Such contemplation increases the purity of knowledge. In one minute-living-body–nigodaśarira–there are organisms (jīva) infinite times the emancipated souls. Thus the entire universe is densely filled with one-sensed beings with no interspace. To become a being with more than one sense is as difficult as finding out a very small piece of diamond buried in the sands of an ocean. Even among these, most are endowed with imperfect (less than five) senses. Hence, birth as a five-sensed being is as rare as the quality of gratitude among the good qualities. And even among the five-sensed beings, most belong to the animal world such as the cow, the deer, the bird, the serpent, etc. Hence the attainment of human birth is as difficult as finding a heap of jewels at the crossing of the roads. On completion of life as a human being, to attain the human birth yet again is as difficult as it is for the burnt parts–leaves and branches–of a tree to regain the mode (paryāya) of the tree. If somehow the human birth is attained again, a good country, a good family, keen senses, health, etc., are more and more difficult of attainment. When all these are attained, if true faith is not acquired, human birth becomes useless, like the face without vision. And even after attaining this rare true faith if anyone is immersed in worldly pleasures, it is like burning sandalwood paste for the sake of ash. If somehow one is able to renounce worldly pleasures, the adoption of austerities, observance of virtues, and auspicious death, are extremely rare. Only on attainment of all these, the human birth can be said to bear fruit; contemplation of this kind is bodhidurlabhānuprekṣā. The person who contemplates thus does not become negligent after attaining this rare jewel of human birth.

The faith promulgated by Lord Jina has non-injury (ahiṃsā) as its mark, truthfulness (satya) as its base, humility (vinaya) as its root, and forbearance (kṣamā) as its strength. It is safeguarded by celibacy (brahmacarya), dominated by quietism (upaśama), characterized by restraint (niyati), and supported by non-attachment (aparigraha). Without attaining it, living beings have been wandering in the beginningless mundane existence, undergoing sufferings and misery owing to the rise of inauspicious karmas. If true faith is attained, one is bound to achieve, after enjoying several kinds of worldly-prosperity (abhudaya) and distinction, liberation. This kind of contemplation is dharmasvākhyātatvānuprekṣā. The person who contemplates thus exhibits true devotion to religion, and endeavours to attain it.

The presence in a person of contemplations, such as transitoriness–anityānuprekṣā, helps him practise moral virtues, like forbearance (kṣamā); it leads to effective stoppage (saṃvara) of karmas. Contemplation (anuprekṣā) is mentioned in the middle of virtue–dharma–and conquest by endurance–parīṣahajaya–since it is the cause of both. He who does contemplation (anuprekṣā) observes properly the moral virtues and also endures the afflictions.