Chapter 11a - Discussing on the Anuprekshas

Jaina religious poetry, as far as it is represented in Yasastilaka, comprises verses on the Anupreksas, hymns, and what may be loosely called religio-ethical verses. Of these the Anupreksa verses are the most important not only from the standpoint of subject-matter, but on account of the place they occupy in Jaina literature and relgious thought. In order to appreciate Somadeva's treatment of the Anupreksas, it will be convenient to explain their religious background, and enumerate the principal literary attempts to define and interpret them before and after his time. The Anupreksas are, roughly speaking, topics of meditation, twelve in number, and cover a wide range of the cardinal teachings of Jainism. They are in the form of reflections on the transient character of things (anityanupreksa), helplessness (asarananupreksa), the cycle of rebirth (samsaranupreksa), loneliness (ekatvanupreksa), the distinction between the self and the not-self (anyatvanupreksa), the impurity of the body (asucyanupreksa), the inflow of Karmas (asravanupreksa), stoppage of the inflow of Karmas (samvaranupreksa), the shedding of Karma (nirjaranupreksa), the constitution of the universe (lokanupreksa), the difficulty of attaining the Right Path consisting of the Three Jewels (bodhidurlabhanupreksa), and the Law expounded by the Arhat (dharmasvakhyatatvanupreksa). may be noted that the Anupreksas are known also as Bhavanas, specially in Svetambara texts. It Anupreksa means anucintana 'pondering', 'reflection'. Pujyapada in his commentary on Tattvarthasutra 9. 2 explains Anupreksa as 'pondering on the nature of the body and other substances'. Svamikartikeyanupreksa (verse 97) defines it as 'pondering on the right principles' (sutacca-cinta anuppeha). The word is used also in connection with Svadhyaya or study of sacred lore, of which anupreksa, pondering on what one has learnt, is an important factor. Pujyapada says in his commentary on Tattvarthasutra 9. 25: adhigatarthasya manasa abhyasah anupreksa. The word is used in this sense also in Uttaradhyayanasutra 29. 22, wherein anuppeha, explained as cintanika in Nemicandra's commentary, is one of the factors of sammatta- -parakkama, 'exertion in righteousness', mitigating the power and duration of practically all the Karmas. The Anupreksas are designed to serve as aids to spiritual progress, produce detachment, and lead the devotee from the realm of desire to 1 'sariradinam svabhavanucintanamanupreksa '

the path of renunciation. The Bhasya on Tattvarthasutra 9. 7 says that the path of renunciation. The Bhasya on Tattvarthasutra 9. 17 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 anityanupreksa. 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 asarananupreksi and so on.on Similarly, Pujyapada, in his commentary on the same sutra, says in connection with asucitvanupreksa that the body sis impure, and its impurity cannot be removed by bath, 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 asucitvanupreksa. 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 reach Anupreksa is minutely explained, but the general purpose of the Anupreksas 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 Bhavanas, that is, the Anupreksas leads to vairagya or disgust for the world and seems to sum up the Bhavanas as vairagya-bhavana (verses 636 and 638), and describes them also fas producingkas strong desires for of liberation (verse 571). The idea of the Anupreksas being the cause of vairagya is stressed also in Mulacara 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 Jnanarnava 2. 5, 6 recommends the Bhavanas for the attainment of the purity of thoughts (bhavasuddhi) and the growth of samvega (desire for salvation), vairagya, yama (selfcontrol) and prasama (extinctions of the passions).ish Hemacandra says in Yogasastra (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 Bhavanas for the purpose of cultivating nirmamatva. Hemacandrath concludes by sayings that he who ceaselessly preoccupies the mind with the Bhavanas becomes indifferent to all objects and maintains an even attitude free from love and hate.5 concludesysbys mano vera bhavanam kuna | taha taha asubha avavarya mem sirya khayamudeha varasa vi bhavanaom evam 1 jaha jaha datappanno samano veraggabhavanam kunai | taha taha asubham ayavahayam va siyam khayamuvei || barasa vi bhavanao evam samkhevao samattao | bhavemano jivo jao samuvei veraggam || 2 'dadhasamvegakario ' 3 'buhajanaveraggajananio 'tanam sada vibhavedi | so vigadambakammo vimalo vimalayam lahadi . 4 anuvekkhahim evam jo attanam sada vibhavedi | so vigadasavvakammo vimalo vimalalayam lahadi || 5 bhavanabhiravisrantamiti bhavitamanasah | nirmamah sarvabhavesu samatvamavalambate || 4. 110.

Anupreksas have sas have other aspects as well. 598 293 9. 2 they The Anupreksas have other aspects as well. In Tattvarthasutra 9. 2 they are mentioned among the agencies that cause Samvara or stoppage of the influx of Karmas, the others being Gupti, Samiti, Dharma etc. The Anupreksas are also brought into special connection with Dharmya-dhyana, one of the two forms of spiritual contemplation prescribed by Jaina doctrine. In a number of verses quoted by Siddhasena in his commentary on Tattvarthasutra 9. 38 the Anupreksas are prominently mentioned among the preliminaries to Dharmya-dhyana. According to Subhacandra (Jnanarnava 41. 3) the Anupreksas are the leading cause of Dharmya-dhyana, and the devotee is asked to determine the nature of the Self by implanting them in his mind." Sivarya in his Bhagavati Aradhana (verse 1714) goes one step further, and definitely recommends the contemplation of the Anupreksas as a sort of supplementary discipline in the stage of Dharmya-dhyana known as Samsthanavicaya, consisting in meditation on the constitution of the universe according to the Jaina conception. A similar yet different standpoint is met with in Camundaraya's Caritrasara. It mentions two kinds of Dharmyadhyana,bahya and adhyatmika, ands classifies the latter into ten varieties including Samsthanavicaya, which is, however, explained as investigation of things as they are' (yathavasthita-mimamsa) and completely identified with the twelve Anupreksas. thus viewed from different a points, but their wiThe Anupreksas are thus viewed from different standpoints, but their wider aspect can hardly be mistaken.no They are in the nature of reflections on the fundamental facts of life, and remind the devotee of the teachings of the Master on 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 dhyanu.to But they have also a great moral significance inasmuch as they are meant to develop purity of thoughts and sincerity in the practice of religion, Kundakunda, for instance, in his Bhavaprabhrta (verse 94) exhorts the devotee to contemplate the Anupreksas and the twentyfive Bhavanas, and asks: what is the use of external symbols without inner conviction ?4 The catholic character of the Anupreksas is shown by the fact that they are recommended to monks and laymen alike for contemplation (Maranasamahi, v. 571). In our work king Yasorgha ponders on them on the eve of his abdication and retirement from the world. Somaprabha tells us in his Kumarapalapratibodha that Kumarapala, after Vol. II. P. 272. 1 Vol. II, P. 272. tyanirupaya 2 anupreksasca dharmyasya syuh sadaiva nibandhanam | cittabhumau sthirikrtya svasvarupam nirupaya || 3 aha tiriyaudaloe vicinadi sapajjae sasamthane | iccaiva anugadao anupehao vi vicinadi || 4 bhavahi anuvekkhao avare panavisabhavana bhavi | bhavarahiena kim puna bahiralimgena kayavvam ||

receiving instruction in the twelve Bhavanas, experienced a feeling of indifference to the world and used to reflect on them while looking after the affairs of the kingdom." Amitagati in his S'ravakacara 14. 82 says in conformity with earlier texts that he who meditates on the Anupreksas constantly with devotion comprehends all the fundamental facts and attains liberation, after getting rid of his Karma. The human and spiritual appeal of the Anupreksas accounts for their popularity, as evinced by the numerous attempts made to describe and interpret them in Prakrit and Sanskrit verse and occasionally also in prose. A more or less extensive literature may be said to have grown up on the subject, as will be seen from the short sketch given below. 6 The famous Digambara authority Kundakunda, who is assigned to the beginning of the Christian era, is perhaps the earliest writer to deal with the Anupreksas as an independent subject, being the author of a treatise called Barasa Anuvekkha, The twelve Anupreksas', containing 91 verses in Prakrit (Jaina Sauraseni). The treatment here is simple yet authoritative, and has influenced later writers on the subject. Connected with this work is the account of the Anupreksas in Mulacara (Chap. 8) in 76 verses in Prakrit. The work is attributed to Vattakera who is sometimes identified with Kundakunda himself.2 While these may be the earliest metrical efforts to offer a systematic exposition of the Anupreksas, there is an exhaustive treatment of them in a canonical text called Maranasamahi, one of the Painnas, which devotes 70 verses (569-639) to the Bhavanas. While enumerating the Bhavanas, it mentions Uttama Gunas instead of Dharma (v. 573), obviously meaning thereby Uttama Ksama, Uttama Mardava etc., being the characteristics of Dharma. The three ancient works mentioned above are composed in a more or less similar style, and there is also occasional similarity in thought, and the subject of their inter-relationship requires critical investigation (Mulacara 8. 13; Maranasamahi, verse 590; Barasa Anuvekkha, verse 22; Maranasamahi, verse 588): micchattenocchasno maggam jinadesidam apekkhamto | bhamihadi bhimakudille jivo samsarakamtare || ha jaha mohiyamaddana suggaimaggam ajanamanenam | bhime bhavakamtare suciram bhamiyam bhayakarammi || anna annam soyadi mado tti mama nahago tti mannamto | appanam na hu soyadi samsaramahannace budum || sobhai annajanam annabhavamtaragayam tu balajano | navi soyaha appanam kilissamanam bhavasamudde || 1 iya baraha bhavana sunivi ratha, manamajjhi viyambhiyabhavavirau | rajju vi kunamtu cimtai imau, pariharivi kumaikaranu 4413 11 2 A. N. Upadhye: Pravacanasara, Intro., p. 26.

The next important treatise to deal with the subject is Svamikarttikeyanupreksa of Karttikeya, who devotes the entire work of 489 verses in Prakrit to the elucidation of the Anupreksas. It is a work of considerable merit, but the treatment of the subject is disproportionate inasmuch as more than 350 verses deal only with Lokanupreksa (115-283) and Dharmanupreksa (302-486). This is due to the fact that Karttikeya includes in his work many heterogeneous details not usually incorporated in the discussion of the Anupreksas. The date of the author is not certain, but he is assigned to the early centuries of the Christian era. A comprehensive exposition of the Anupreksas occurs also in Sivarya's Bhagavati Aradhana, a devotional work in Sauraseni Prakrit containing more than 2000 verses, of which (1715-1872) deal with the Anupreksas. Sivarya is an important writer and said to be a disciple of Samantabhadra. He may be identified with Sivakoti who is mentioned in Jinasena's Adipurana 1. 49. That he is considerably earlier than the tenth century is shown by the fact that his Aradhana was translated into Sanskrit verse by the wellknown writer Amitagati who flourished towards the end of the tenth century and the beginning of the eleventh. Sivarya's style is simple and lucid, and he uses a large number of interesting similes to illustrate his ideas. For example, rattim ekammi dume saunanam pimdanam va samjogo | pariveso va anicco issariyanadhanaroggam || 1720 dhavadi girinadisodam va augam savvajivalogammi | sukumalada vi hayadi loge punvanchahi va || 1723 jaha aicyamuditam koi varamtao jage natthi | taha kammamudiramta koi varamtao natthi || 1740 sago vaparaddho bilam ti nauna ajagarasya muham | saranam ti mannamano maccussa muham jaha adidi || 1781 taha annani jiva pariddhamana chudhadivahehim | adigacchamti mahaduhahetum samsarasappamuham || 1782 sarisie camdigae kalo vesso pio jaha junho | sarise vi taha care koi vesso pio koi || 1.808 chamdiya rayanani jaha rayanaddiva harija katthani | manusabhave vi chamdiya dhammam bhoge bhilasadi taha || 1829 pasapayogasavadaranirodho appamadaphaligena | kirai phaligena jaha navae jalasavanirodho || 1837 Strings of Rupakas are also used occasionally: evam pinaddhasamvaravammi sammattavahanarudho | sudanana mahadhanugo jhanaditavomayasarehim || 1853 samjamaranabhumie kammaricamu parajiniya savvam | pavadi samjayajoho anovamam mokkharajjasirim || 1854 It is not known when Sanskrit verse was first employed to describe the Anupreksas, but Somadeva's account of them in Yasastilaka, Book II in 53 verses composed in the Vasantatilaka metre may be regarded as one of the earliest attempt to expound them in Sanskrit instead of Prakrit verse. His treatment of the Anupreksas is weighty and compact and full of spiritual fervour; and his verses on the subject are unique in the sense 1 For a detailed note on the Bhagavati Aradhana, see A. N. Upadhye: Brhat-kathakosa Intro. pp. 50 ff.

that they are composed by a writer who is not only a learned theologian but a religious poet of no mean order. who is not only a learned theologian but a rel Far more comprehensive in treatment and simpler in style is the exposition of the Anupreksas in Subhacandra's Jnanarnava, which calls them Bhavanas and devotes more than 190 verses to the subject. Subhacandra may be assigned to about the eleventh century, and his Jnanarnava is an authoritative work on Yoga. Although the author disclaims poetical pretensions (1. 19), he handles Sanskrit verse with remarkable felicity and sometimes employs elaborate metres. The following verses from the section on Anitya-bhavana will illustrate his style: follo 1 on Anity giyate yatra sanandam purvahne lalitam grhe | tasminneva hi madhyahne saduhkhamiha rudyate || gagananagarakalpam samgamam vallabhanam jaladapatalatulyam yauvanam va dhanam va | sujanasutasariradini vidyuccalani ksanikamiti samastam viddhi samsaravrttam || the section Subhacandra concludes his exposition with an eloquent verse in praise of the Bhavanas:concludes his expositi an eloqu verse the Bhav eta dvadasabhavanah khalu sakhe sakhyo'pavargasriyastasyah samgamalalasairghatayitum maitrim prayukta budhaih | etasu pragunikrtasu niyatam muktyangana jayate sananda pranayaprasannahrdaya yogisvaranam mude || 1 se of Amitagati, whose Subhasitaratnasamdoha and Dharmapariksa are wellknown works, wrote also la Sravakacara Duties of laymen', of which the fourteenth chapter deals with the Anupreksas in 84 verses composed in a variety of metres (Rathoddhata, Dodhaka, Upajati, Puspitagra, Vasantatilaka etc.). The following verses may serve as specimens: tilaka etc. yauvanam naganadisyadopamam saradambuda vilasajivitam peomoile svamalabdhadhanavibhramam dhanam sthavaram kimapi nasti tattvatah || 14. 1 patakamasravati sthirarupam sambhrtimatmavatam na yatinam | varmadharana naran ranarange kvapi bhinatti silimukhajalam || 14.53 asanta Vadibhasimha, who flourished in the early years of the eleventh century and wrote the poem Ksattracudamani and the prose romance Gadyacintamani, devotes more than fifty verses to the Anupreksas in the former work (11. 28-80). The verses are rather pedestrain in style and composed in the Sloka metre. In the last verse the Self is exhorted to have abiding faith in the exquisitely pure Jaina religion: ad to have tavatmannatmanine'smin jainadharme'tinirmale | sthaviyasi rucih stheyada muktermuktidayini || After Vadibhasimha we may mention Hemacandra, who flourished in the twelfth century. He deals with the Anupreksas, called by him dea hm 1 Subhacandra wrote between 959 A. D., the date of composition of Yasastilaka, which is quoted by him in Jnanarnava, and 1227 A. D., the date of one of the manuscripts of his work. See Chap, I and Pt. Nathuram Premi's Jaina Sahitya aura Itihasa p. 440. of his work. See Chap, I and Pt. Nathura Jaina

Bhavanas, in his Yogasastra 4. 55-110, besides devoting a large number of supplementary verses (antaraslokah) to the topic in his own commentary on the work. There are, for instance, only three main verses in the text on Samsara-bhavana, while there are 90 supplementary verses in the soopajna commentary, containing an imaginative description of the grief and despair of the gods at the prospect of their fall from heaven ( vv. 69-89). The following striking verse also occurs in the commentary (Verse 53, op. cit. ) : syacchaisave matrmukhastarunye tarunimukhah | vrddhabhave sutamukho murkho nantarmukhah kvacit || Hemacandra eloquently describes the universal discipline and equilibrium maintained by the sustaining power of Dharma in the verses on Dharmasvakhyata-bhavana ( 4. 96 ff.): aplavayati nambhodhirasvasayati cambudah | yanmahim sa prabhavo'yam dhruvam dharmasya kevalah || na jvalatyanalastiryag yadurdhvam vati nanilah | acintyamahima tatra dharma eva nibandhanam || etc. After Hemacandra comes Siddhasena Suri who wrote his Sanskrit commentary on Nemicandra's Prakrit work Pravacanasaaroddhara in 1192 A. D. In this commentary Siddhasena devotes more than 130 verses to the Bhavanas, some of them being composed in elaborate metres. Siddhasena's exposition is not without literary merit, as will be seen from the following specimens: sumatiramatih srimanasrih sukhi sukhavarjitah sutanuratanuh svamyasvami priyah sphutamapriyah | nrpatiranrpah svargi tiryan naro'pi ca narakastaditi bahudha nrtyatyasmin bhavi bhavanatake || yat proddamamadandhasindhuraghatam samrajyamasadyate yannih sesajanapramodajanakam sampadyate vaibhavam | yat purnendusamadyutirgunaganah samprapyate yat param saubhagyam ca vijrmbhate tadakhilam dharmasya lilayitam || Among later accounts of the Anupreksas one of the most noteworthy is that of ASadhara in his Anagaradharmamrta 6. 57-82. He wrote this work about the middle of the thirteenth century and added to it a svopajna He employs elaborate commentary after the manner of Hemacandra. metres, and a good specimen of his style is furnished by the following verse on the rarity of Bodhi or the attainment of the Right Path. dusprapam prapya ratnatrayamakhilajagatsaramutsarayeyam no cet prajnaparadham ksanamapi tadaram vipralabdho'ksadhutaih | tat kimcit karma kuryam yadanubhava bhavatklesasamkkesasamvidbodhervindeya vartamapi na punaranuprananasyah kutastyah || A brief but interesting exposition of the Bhavanas in Apabhramsa verse is found in Somaprabha's Kumarapalapratibodha written in 1184 4. D.± on the conversion of king Kumarapala of Gujarat to Jainism and his instruction in that religion by Hemacandra. The work is written in Prakrit , but certain 1 The date is mentioned at the end of the work: karisagaravisamkhye srivikramanrpativatsare caitre | pusyarkadine suklastamyam vrttih samaptasau || The Vikrama Samvat is 1248. 2 Winternitz : History of Indian Literature, Vol. II, p. 571. 38

portions are in Sanskrit and in Apabhramsa, among them the verses on the Bhavanas towards the end of the third chapter. The following two verses are cited as specimens: raya viramku sayano vi sattu iha hoi nadu va kukammavamtu ekkalau pavai jivu jammu ekkalau parabhavi sahai dukkhu janao vi tanau janani vi kalantu | samsararamgi bahuruvu jamtu || ekkalau marai vidhattakammu | ekkalau dhammina lahai mukkhu || We are not concerned with the various comments on the Anupreksas in prose, but it may be pointed out that they are elaborately expounded in the Bhasya on Tattvarthasutra 9. 7 and Pujyapada's commentary thereon. The Anupreksas are dealt with in detail also in Camundaraya's Caritrasara written in prose in the eleventh century." in the eleventh century. This account is based on that of Pujyapada who is sometimes copied verbatim, but the description of the Asravanupreksa is interesting as containing a reference to the story of Yasodhara and Amrtamati. A detailed interpretation of the Anupreksas is found also in Brahmadeva's commentary on Nemicandra Siddhantacakravartin's Dravyasamgraha (verse 35). Brahmadeva has been assigned to the thirteenth century." Despite the extent of the literature on the Anupreksas, we do not find in it much originality of thought, as the prevailing characteristics of the various literary attempts to deal with them are rather elaboration and illustration designed to elucidate the cardinal teachings of the Jaina faith. Every writer on the subject seeks to express himself in as striking a manner as possible; and both in point of style and ideas Somadeva's exposition ranks high among the metrical compositions on the twelve Anupreksas. Most of his verses on them are translated below. 1. ANITYANUPREKSA (Thoughts on the Transient Character of Things) utsrjya jivitajalam bahirantarete rikta visanti maruto jalayantrakalpah | kodyamam jarati yuni mahatyanau ca sarvakasah punarayam yatate krtantah || These (five) life-breaths draw the water of life, like a water-wheel, and leaving it outside, enter the body empty.3 Death, the destroyer of all, acts with equal effort on old and young, great and small (2. 105). 1 Winternitz: History of Indian Literature, p. 587. 2 A. N. Upadhye: Paramatmaprakasa, Introduction, p. 72. 3 The process of breathing is represented as a sort of gradual exhaustion of the vital force, bringing death nearer and nearer.

uccaih padam nayati jantumadhah punastam vatyeva renunicayam capala vibhutih | sramyatyativa janata vanitasukhaya tah sutavat karagata api viplavante || Unstable Prosperity raises a man high and brings him low again, as a whirlwind does a heap of dust. People strive hard for the pleasure afforded by lovely women, but the latter slip away, like mercury, even when securely possessed ( 2. 107 ). suram vinitamiva sajjanavat kulinam vidyamahantamiva dharmikamutsrjanti | cintajvaraprasavabhumiriyam hi lokam laksmih khalaksanasakhi kalusikaroti || The goddess of wealth forsakes the valiant and the humble, the good and the highborn, the learned and the pious. A moment's friend, like a villain, she is a source of the fever of anxiety and corrupts the world (2.108). vaci bhruvorhasi gatavalakavalisu yasam manah kutilatastatinitarangah | antarna manta iva drstipathe prayatah kastah karotu saralastaralayataksih || Who can render women sincere, women with large and nimble eyes? The crookedness of their minds seems to overflow their hearts, like the waves of a river, and comes into view in their words, eyebrows and eyes, in their gait, and in the curls of the hair (2. 109). samharabaddhakavalasya yamasya loke kah pasyato haravidheravadhim prayatah | yasmajjagattrayapuriparamesvaro'pi tatrahitodyamagune vidhuravadhanah || Who in the world hath ever passed beyond the range of Death that acts like a robber, ready to clutch and destroy? Even Jina, the overlord of all the three worlds, is powerless against Death when the latter exerts himself (2.110). ittham ksanaksaya hutasamukhe patanti vastuni viksya paritah sukrti yatatma | tat karma kimcidanusartumayam yateta yasminnasau nayanagocaratam na yati || Thus seeing on all sides the things falling into the destructive fire of Death, the virtuous self-restrained man should strive to pursue that line of conduct wherein Death appears nevermore ( 2. 111 ). 2. ASARANANUPREKSA (Thoughts on one's Helplessness ) datto'rthanicaye hrdaye svakarye sarvah samahitamatih puratah samaste | jate tvapayasamaye'mbupatau patatreh potadiva drutavatah saranam na te'sti || When thy wealth is on the increase and thy heart bent on spending," everybody stands to attention before thee. But, like a bird flying from a ship on the sea, thou hast none to save thee at the hour of death ( 2. 112 ). bandhuvrajaih subhatakotibhiraptavargairmantrastratantravidhibhih pariraksyamanah | janturbaladadhibalo'pi krtantadutairaniyate yamavasaya varaka ekah || 1 srutasagara says 'svakarye dhanakarye hrdaye citte vartamane sati '.

Even when a man is stronger than an army, being protected by multitudes of kinsmen, millions of warriors, and trusty followers with all the resources of counsel, arms and troops, he is brought under the sway of Death by the latter's messengers - miserable and all alone ( 2. 113 ). samsidatastava na jatu samasti sasta tvattah parah paramavaptasamaprabodheh | tasyam sthite tvayi yato duritopatapaseneyameva suvidhe vidhurasraya syat || Good-natured one, once thou hast attained the full measure of Bodhi (right knowledge, conduct and faith), thou hast verily no protector other than thyself in thy ills. The army of Sins and Sufferings is helpless so long as thou art devoted to Bodhi (2114). 3. SAMSARANUPREKSA (Thoughts on the Cycle of Transmigration) karmarpitam kramagatih purusah sariramekam tyajatyaparamabhajate bhavandhau | sailusayosidiva samsrtirenamesa nana vidambayati citrakaraih prapancaih || In the ocean of existence, the transmigrating soul leaves one body, the result of Karma, and resorts to another. The cycle of existence, like an actress, deludes the soul with many a marvellous show ( 2. 115 ). daivaddhanesvadhigatesu paturna kayah kaye patau na punarayuravaptavittam | ittham parasparahatatmabhiratmadharmai lokam suduhkhayati janmakarah prabandhah || When by chance wealth is acquired, health is absent. When there is health, longevity attended by wealth is lacking. Thus the process of birth and rebirth inflicts misery on the world with its mutually contradictory attributes (2. 116). astam bhavantaravidhau suviparyayo'yamatraiva janmani nrnamadharoccabhavah | alpah prthuh prthurapi ksanato'lpa eva svami bhavatyanucarah sa ca tatpadarhah || Let alone the mighty ups and downs in the births to follow; even in this life men are subject to rise and fall. The small becomes great and in a moment the great becomes small. The master becomes servant and the latter attains the former's rank (2. 117 ). vaicitrayamitthamanubhuya bhavamburaseratankavadavavidambitajantuvareh | ko nama janmavisapadapapuspakalpaih svam mohayenmrgadrsam krtadhih kataksaih || Thus realising the varied moods of the ocean of existence, whose waters, to wit, the creatures, are oppressed by the submarine fire of deadly disease, what wise man will let himself be bewitched by fair women's glances that seem to be the flowers of the poison tree of life ? (2.118 ) 4. EKATVANUPREKSA (Thoughts on one's Loneliness ) ekasvamavisasi janmani samksaye ca bhoktum svayam svakrta karmaphalanubandham | anyo na jatu sukhaduhkhavidhau sahayah svajivanaya militam vitapetakam te ||

Thyself thou undergoest birth and death, all alone, to suffer the consequences of thy own deeds. Thou hast no companion in happiness or misery. Only a crowd of parasites gathers round thee to make their living ( 2. 119 ). bahyah parigrahavidhistava duramastam deho'yameti na samam sahasambhavo'pi ! kim tamyasi tvamanisam ksanadrstanastairdaratmajagavinamandiramohapasaih || Let alone thy external possessions, even the body, coeval with thee, will not accompany thee at death, Why dost thou suffer evermore from such fetters of delusion as wife and children and wealth and home, appearing and disappearing in a moment ? ( 2. 120 ). samsocya sokavivaso divasam tamekamanyedyuradaraparah svajanastavarthe | kayo spi bhasma bhavati pracayaccitagneh samsarayantraghatika ghatane tvamekah || Whelmed with grief, thy relatives will mourn thy death only a day, but on the morrow they will be eager only for thy wealth, and the body will be reduced to ashes by the flames of the funeral pyre. Alone thou pliest the water-wheel of life! (2. 121). esa svayam tamacalairnanu karmajaluteva vestayati nastamatih svamekah | punyat punah prasamatantukrtavalambastaddhama dhavati vidhutasamasta badham || Alone and erring, verily a sentient being is enmeshed, like a spider, in the rigid network of Karma, of his own free will. But by dint of religious merit he advances to that state of bliss, free from all pain, threading his way with the aid of spiritual calm (2.122). 5. PRTHAKTVANUPREKSA (Thoughts on the Distinction between the Body and the Self) dehatmako'hamiti cetasi ma krthasvam tvatto yato'sya vapusah paramo vivekah | tvam dharmasarmavasatih parito'vasayah kayah punarjadataya gatadhinikayah || Never imagine that thou art composed of the body, because the body is utterly different from thee. Thou art all consciousness, an abode of virtue and bliss; whereas the body, because it is inert, is an unconscious mass ( 2. 123 ). asidati tvayi sati pratanoti kayah krante tirobhavati bhupavanadirupaih | bhutatmakasya mrtavanna sukhadibhavastasmat krti karanatah prthageva jivah || The body exists and grows so long as thou art in existence. dead, it disappears in the form of earth, air and the like. When thou art Composed of the elements, it is devoid of feelings such as joy, like a corpse. Hence the blissful self is surely different from the body (2.124 ). sanandamavyayamanadimanantasaktimuyotinam nirupalepagunam prakrtya | krtva jadasrayamimam purusam samrddhah samtapayanti rasavadduritanayo'mi || The Self is by nature deathless and without any beginning, endowed with bliss and infinite power, and luminous and pure. The powerful flames of sinful Karma heat it, like mercury, after lodging it in the body ( 2. 125 ).

karmasavanubhavanat purusah paro'pi prapnoti patamasubhasu bhavavanisu | tasmattayoh paramabhedavido vidagdhah sreyastadadadhatu yatra na janmayogah || Under the intoxicating power of Karma, even a man of superior merit goes reeling down to unhappy births. Se let the wise, who know the cardinal difference between the body and the Self, strive for the bliss that is free from rebirth (2.226). 6. ASUCITVANUPREKSA (Thoughts on the Impurity of the Body) bhadhiyate yadiha vastu gunaya kantam kaye tadeva muhuretyapavitra bhavam || chayaprataritamatirma larandhrabandham kim jiva lalayasi bhangurametadangam || Whatever is beautiful becomes unclean in a moment, when applied to the body to lend it charm. Deluded by the complexion, why dost thou, o soul, cherish this perishable frame, beset with cavities of dirt? (2. 127). yosidbhiradrtakaram krtamandana sriryah kamacamararucistava kesapasah | so'yam tvayi sravanagocaratam prayate pretavanisu vanavayasavasago'bhut || This thy lock of hair, beautiful as the fly-whisk of the god of love, and elegantly dressed by ladies with careful hands, will, on thy death, find itself in the haunt of wild ravens on cremation-grounds ! (2.128). antarbahiryadi bhavedvapusah sariram daivattadanubhavanam nanu duramastam | kautuhaladapi yadiksitumutsaheta kuryattadabhiratimantra bhavansarire || If by any chance the interior of the body were visible outside, and thou couldst bring thyself to look at it even out of curiosity, contact being out of the question, then thou wouldst indeed delight in the body ! (2. 123 ). tasmannisargamalinadapi labdhatattvah kinasa ke limanavaptadhiyo'ciraya | kayadatah kimapi tat phalamarjayantu yasmadanantasukhasasya vibhutiresa || So let men, having learnt the truth even from the body, unclean by nature, and without taking thought of death, attain before long that inexpressible goal which yields a rich harvest of infinite joy ! (2. 130 ). 7. ASRAVANUPREKSA (Thoughts on the Influx of Karma ) antah kasayakaluso'subhayoga samgat karmanyuparjayasi bandhanibandhanani | rajjuh karenuvasagah karati yathaitastvam jiva munca tadimani durihitani || With thy heart contaminated by passions, thou dost acquire Karma, the cause of bondage, owing to thy assiduity in evil activities; just as an elephant forgetting himself in the company of his mate, earns for himself the ropes that bind him. Renounce, therefore, o sentient being, all thy misdeeds (2.131 ).

samkalpakalpatarusamsrayanattvadiyam ceto nimajjati manorathasagare'smin | tatrarthatastava cakastim na kimcanapi pakse param bhavasi kalmasasamsrayasya || 303 Thy heart is submerged in the ocean of desire, because it clings to the all-giving tree of imagination. Thou dost thereby gain really nothing, but only followest the path to sin (2.132 ). seyam vibhutisu manositasamsrayanam caksurbhavattava nijartisu moghavancham | papagamaya parameva bhavedvimudha kamat kutah sukrtaduravatam hitani || Thy mind, o fool, absorbed in its hankerings and frustrated in its desires, jealously contemplates the splendour of the objects of desire, but only paves the way to sin. How can those who are remote from virtue acquire joys by merely yearning for them ? (2.133 ). daurvidhyadagdhamanaso'ntarupattabhuktescittam yathollasati te sphuritottarangam | dhani sphuredyadi tatha paramatmasamjne kautaskuti tatra bhavedviphala prasutih || Thy birth would never be futile, if thy heart delighted in the Light called the Supreme Self, in the same way as it cheers up, heaving with the waves of desire, when thou thinkest of imaginary pleasures, thy mind consumed by penury (2. 134). 8. SAMVARANUPREKSA (Thoughts on the Stoppage of the Influx of Karma) agacchato'bhinava karmanarenuraserjivah karoti yadavaskhalanam vitandrah | sattvacamaradharaih pranidhana hastaih santo vidustamiha samvaramatmaninam || The watchful Soul stops the oncoming dust of ever-new Karmas, with the helping hand of meditation, upholding the banner of right doctrines. The good in the world call this samvara (stoppage) that benefits the soul (2.135 ). nirandhra samdhiravadhiritanirapurah potah saritpatimapaiti yathanapayah | jivastatha ksapitapurvatamah pratanah ksinasravasca paramam padamasrayeta || Like as a boat without holes and joints safely traverses the ocean, defying the surge of waters; similarly, the soul, with the expanse of earlier Karma destroyed, and the influx of new ones stopped, reaches the Supreme Goal (2. 137 ). 9. LOKANUPREKSA (Thoughts on the Universe ) madhyadharordhvaracanah pavanatrayantastulyah sthitena jaghanasthakarena pumsa | eka sthitistava niketanamesa lokastrasyannikirnajatharo'granisannamoksah || Composed of the upper, the middle and the lower regions, and bounded by 1 For the Jaina idea of the paramatman see Chap. X.

the three atmospheres, and surmounted by the abode of liberated souls, the universe resembles a man in standing posture (with outstretched legs), with the hands resting on the hips. Ever in the same position, it is thy abode, its womb filled with living creatures' (2. 138 ). svam kalmasavrtamatirniraye tirasci punyocito divi nrsu dvayakarmayogat | ittham nisidasi jagattrayamandire'smin svairam pracaravidhaye tava loka esah || When thy mind is beset with sin, thou art born in hell, or as some lower animal, Thou art born in heaven, when thou hast religious merit, and among mankind as a result of virtue and sin. Thus thou livest in the three worlds. The universe exists for thy wanderings at will ( 2. 140 ). atrasti jiva na ca kimcidabhuktamuktam sthanam tvaya nikhilatah parisilanena | tat kevalam vigalitakhilakarmajalam sprstam kutuhaladhiyapi na jatu dhama || No place is there in the entire universe, o soul, which thou hast not repeatedly enjoyed and left. But not even out of curiosity hast thou ever approached the place whence all Karma is banished ( 2. 141 ). 10. NIRJARANUPREKSA (Thoughts on the Shedding of Karma) apataramyaracanairvirasavasanairjanmodbhavaih sukhalavaih skhalitantarangah | duhkhanusangakaramarjitavan yadenastattvam sahasva hatajiva navaprayatam || Suffer, o miserable being, the consequences of the pain-bringing, ever-new sins thou hast committed, led astray by the pleasures of life, charming in the beginning and unpleasant at the end ( 2. 142 ). kalusyamesi yadiha svayamatmakamo jagarti tatra nanu karma puratanam te | | yo shim vivardhayati ko'pi vimugdhabuddhih svasyodayaya sa narah pravarah katham syat || Verily it is due to thy ancient Karma that thou, with desire inbred in thee, makest thyself impure in this life. How can the fool that nourishes a serpent achieve his own success ? ( 2. 143 ). atankapavakasikhah sarasavalekhah svasthe mananmanasi te laghu vismaranti | tatkalajatamativisphuritani pascajivanyatha yadi bhavanti kuto'priyam te || Thou sentient being, when thy mind is a little at ease, the keenly felt flames of suffering are quickly forgotten. But if the resolve (to practise virtue ), taken at the moment of suffering, is subsequently kept in mind, how can sorrow ever be thine ? ( 2. 144 ). 1 ghanavata (gross air), ambuvata (vapour), and tanuvata (thin air ). See Tattvarthasutra 3. 1 and Pujyapada's comm. thereon. Also Jaini's trans. and notes. 2 Subhacandra gives another picture of the universe according to the Jain conception in his Jnanarnava (Lokabhavana ) : vestitah pavanaih prante mahavegairmahabalaih | tribhistribhuvanakirno loka- stalatarusthitih || * x adho vetrasanakaro madhye syajjhallarinibhah || mrdangasadrsascagre syadittham sa trayatmakah || 3 i. o, in the course of transmigration.

. DHARMANUPREKSA (Thoughts on Dharma or Religious Virtue) sraddhabhisamdhiravadhutabahih sa mi hastattva vasayasalilahita mulabandhah | atmayamatmani tanoti phaladvayarthi dharmam tamahuramrtopamasasyamaptah || 305 Intent on faith, and discarding. external activities, the Self, desirous of the twin results, heaven and salvation, cultivates within itself Dharma (Religious Virtue), laying its foundation with the water of the knowledge of the fundamental principles. The wise call Dharma a plant with the properties of nectar (2. 145). maitridayadamasamagama nirvrtanam bahyendriyaprasaravarjitamanasanam | vidyaprabhaprahatamoha mahagrahanam dharmah paraparaphalah sulabho naranam || Religious virtue, productive of salvation as well as worldly joys, can easily be attained by men who delight in the exercise of good will, kindness, selfcontrol and forbearance; whose minds are free from sensual cravings; and who have destroyed the spectre of ignorance with the light of knowledge (2.146). icchah phalaih kalayati prarunaddhi badhah srsterasamyavibhurabhyudayadibhirthah | jyotimsi dutayati catmasamihitesu dharmah sa sarmanidhirastu satam hitaya || A treasure-house of bliss, may Dharma confer benefit on the good! It crowns one's desires with success and wards off all evils and wields unrivalled power over the creation by reason of its vouchsafing prosperity and other results. It sends forth the Lights of supersensuous knowledge as messengers to evoke the aspirations of the Self! ( 2. 147). dehopaharakutapaih svaparopatapaih krtvadhvaresvaramisam vidalanmanisah | dharmaisino ya iha kecana mandyabhajaste jatajivitadhiyo visamapibanti || Unintelligent men, who desire to attain Dharma, by worshipping Siva with vociferous texts, recommending animal sacrifices and causing suffering to their own followers and others, are fools that take poison with the idea of preserving their lives (2. 148). ye'nyatra mantramahimeksanamugdhabodhah sarvaisinah punaratah sivatam grnanti | te navi taranadaso dasado'valambya dusparamambudhijalam parilayanti || Those of other faiths, who are befooled by the sight of the efficacy of mystic formulas, and adore Siva and declare salvation to be his gift, are men who seek to traverse the impassable waters of the ocean by support ing themselves on blocks of stone, fancying that they are crossing by boats (2.149). 1 srutasagara says in his commentary kutapasturyani vedavacanani ityarthastaih . 39

ajnasya saktirasamarthavidhernibodhastau caruceriyamam tudati na kimcit | andhangihi na hatavanchitamanasanam drsta na jatu hitavrttiranantaraya || The strength of one who lacks knowledge and the knowledge of one who is unable to act as well as the strength and knowledge of one who has no faith accomplish nothing, because the lack of faith renders knowledge and strength futile. The salutary endeavour of the blind or the lame or those who have lost all hope hath never been seen to be free from obstacles (2. 151.). 18 2013 caya rucau taducitacarane ca nrnam drstarthasiddhiragadadinisevanesu | tasmat paraparaphalapradadharmakamah santastrayavagamanitipara bhavantu || Men are seen to attain their object in acts like the taking of medicine for health, when they have right knowledge and faith and observe the right procedure. So let the good, who aspire after Dharma that gives worldly happiness and final release, devote themselves to the way of realising the triad of right knowledge, conduct and faith (2. 152). edi OD 12. BODHYANUPREKSA ay (Thoughts on Bodhi or the Acquisition of Three Jewels) samsarasagaramimam bhramata nitantam jivena manavabhavah samavapi daivat | tatrapi yadbhuvanamanyakule prasutih satsamgatisca tadihandhakavartakiyam || Unceasingly wandering on the ocean of transmigration, a sentient creature is born as a human being by chance. Even then birth in a family respected by the world and association with the good are as rare as the coming of a quail within a blind man's grasp (2. 153). krcchradvanaspatigatescyuta esa jivah svabhresu kalmasavasena punah prayati | tebhyah parasparavirodhimrgaprasutavasyah pasupratinibhesu kumanavesu || Released from birth in the plant world, after much suffering, a sentient being is again born in the hells on account of his sins, then in the genus of animals, mutually hostile, and then again among uncouth men resembling animals (2. 154). samsarayantramudayastaghatiparitam satanatamasagunam bhrtamadhitoyaih ittham caturgati saritparivartamadhyamavahayet svakrtakarmaphalani bhoktum || Thus, in order to reap the consequences of one's deeds, one has to ply the water-wheel of transmigration, bounded by the vessels of prosperity and adversity, and overflowing with the waters of suffering, and furnished with the expansive cords of sin, with the hub of the wheel rotating in the river of the four conditions of existence¹ (2. 155). 1 Hellish, sub-human, human and celestial. See Tattvarthasutra 2. 6.

atankasokabhayabhogakalatraputrairyah khedayenmanujajanma manorathaptam | nunam sa bhasmakrtadhiriha ratnarasi muddipayedatanumohamalimasarama || 307 He who wastes his human birth, obtained after cherished desire, with thoughts of disease, sorrows, fear, pleasures, wife and children, might as well consign a heap of jewels to the flames for the sake of the ashes. Verily his soul is blackened by mighty ignorance (2, 156). bahyaprapancavimukhasya samonmukhasya bhutanukampanarucah priyatasvavacah | pratyakpravrttahrdayasya jitendriyasya bhavyasya bodhiriyamastu padaya tasmai || May Bodhi (the acquisition of the Three Jewels') lead the man with faith to that exalted state, namely, Liberation, the man that is averse to worldly phenomena and eager for spiritual calm, self-controlled, and kind to all creatures, and fond of the truth, his heart devoted to the Inner Self! (2.157).