Preface
The twelve contemplations or
Anupreksha has been an important means for earlier Munis to direct themselves
into meditation by considering the form of this world and its transitory nature
etc. Acharya Kund Kund was perhaps the first to
bring it out in Baras Anuvekkhha (Twelve Contemplations) form. Similar exposition was done by Acharya
Vattekar in Moolachar and Acharya Shivarya in Bhagawati Aradhana. However
Acharya Swamy Kumar or Swamy Kartikeya has dealt with this subject in some
details, so much that good deal of Karananuyoga, Dravyanuyoga and Charitra
Anuyoga is covered in this book. Therefore it is a very useful book for someone
to being learning of Jain philosophy. His period is not well known. From one
source it is said to be 2-3rd century A.D. Another source lays down
the period to be around 10th century A.D. based upon the commentary
by Swamy Shubhachandra.
As the name indicates, the twelve
contemplations are subjects which one should meditate upon to realise the
momentariness of the world, the body, relations, wealth and so on. The Adhruva
Anupreksha deals with this subject in 19 Gathas. Next is Asharan Anupreksha
which tells that there is no protection in the world and no one can protect us
in 9 Gathas. The Sansar Anupreksha is quite elaborate which describes the form
of world and four types of Gatis, telling that there is no happiness anywhere
although the Jiva imagines happiness in whichever Gati form he is born in. An
interesting anecdote is quoted here describing how two persons share different
relationship in the same birth demonstrating that there is no sanctity in so
called relationships. Another subject which is described in this Anupreksha is
the form of Panch Paravartan. Basically it does not make much impact on us if
we say that we have lived for so many billion years. But in Jain philosophy the
endlessness of the time has been described by means of five different events
which repeat after a long lapse of time. The impact of such description is
really very touching. In 42 gathas the form of Sansar has thus been elaborated
by Acharya. Next is Ekatva Anupreksha which tells in 6 gathas the singular journey
of Jiva wherein there is none to accompany him. This is followed by Anyatva
Anupreksha which tells the same from another aspect in 3 gathas i.e. whosoever
jiva believes to be his own are really not his own. They are different only.
The Ashuchi Anupreksha describes in 5 gathas that how impure is the body in
which we take so much pride and take so much care of. The Asrava Anupreksha
next narrates the form of Asrava in 7 gathas which lead to accrual of karmas to
jivas. It is followed by Samvar Anupreksha which tells in 7 gathas how the
influx of karmas can be blocked. Next is Nirjara Anupreksha which provides the
means for shedding of bonded karmas in 13 gathas. This is followed by
Lokanupreksha which is really quite elaborate. It has 169 gathas. Firstly the
physical form of Loka is described. Then the different forms of jivas are
narrated. It covers a significant amount of Dravyanuyoga. The nature of soul is
revealed and three divisions of the
jivas namely Bahiratma, Antaratma and Paramatma are established. The
nature of all remaining dravyas are also described here. The difference of Jain
philosophy from other faiths also get highlighted. Next is Bodhi Durlabh
Anupreksha which deals with the rarity of opportunity which jiva can get in 18
gathas. This conveys that the human birth that we have got by a rare fortune
should not be misused and wasted away. This is followed by Dharma Anupreksha
which describes the form of dharma in 134 gathas. The required practices of
house holder and Munis are described quite elaborately. This completes the 12
Anupreksha but as addendum Acharya has described in 54 gathas the form of
Dwadash Tapa and four types of dhyans.
Thus overall Kartikeya Anupreksha is a
complete shastra by itself which covers all aspects of Jainism.
Invocation
Gatha 1: Offering
obeisance to deva who is most revered in all the three lokas and worshipped by Indras
of the three loks, I shall describe the Anuprekshas (reflections) pleasant to
the Bhavya Jivas.
Meaning: To
differentiate with the common Devas of four kinds, here the deva is described
as one who is worshipped by Indras of the three loks. Such greatness is found
only in Panch Parameshthis i.e. Arhat, Siddha, Acharya, Upadhyaya and all
Sadhus who have conquered the karmas partially or completely and remain
immersed within their own souls enjoying its blissful nature. They only are
worthy of offering obeisance.
The term Anupreksha represents
contemplation again and again. Those Bhavya Jivas who are nearing the end of
their worldly existence would enjoy such reflections and would be further inspired
to proceed on the Moksha Marg.
These Anuprekshas are of twelve types:
Gatha 2-3:
These Anuprekshas (reflections) are twelve namely Adhruva ( Transitoriness), Asharan
(helplessness), Sansar (transmigration), Ekatva ( loneliness), Anyatva
(separateness), Ashuchitva ( Impurity), Asrava ( influx of karmas), Samvar (
stoppage of karmas), Nirjara (shedding of karmas), Loka (universe), bodhi
durlabh ( rarity of enlightenment) and dharma ( the righteous path). Knowing
them with purity of mind, speech and body, contemplate upon them continuously.
Meaning: The
names of the twelve Anuprekshas are described which by themselves are
meaningful.
1: Adhruva Anupreksha ( Contemplation of
transitoriness)
Gatha
4: Whatever has been
generated, definitely gets destroyed as a rule. From the aspect of
manifestation nothing is permanent.
Meaning: Everything
is of the nature of common and specific. The common is known as Dravya while
specifics are Gunas (qualities) and Paryayas (modes). From aspect of dravya, a
thing is permanent, the gunas are also permanent while paryaya are transitory,
known as manifestation also. This Jiva is engaged in paryayas and experiences
happiness-unhappiness in observing the
generation and destruction of paryayas. The Jiva wants to retain paryayas
permanently and due to such ignorance he feels miserable. He should contemplate
as follows-
I am Jiva dravya permanent from aspect
of dravya. The nature of paryaya is generation and destruction, so why should I
be happy or unhappy. This body is manifestation of Jiva and Pudgala together in
paryaya form. The wealth, cereals etc. are skandh form paryayas of pudgala
paramanus. Their conjunction and separation are for sure. The thoughts for
retaining them are bhavas produced on account of Moha. Hence realising the
nature of thing, I should not feel good
or bad.
Same is explained further:
Gatha
5: Whatever is born
is accompanied with death, the adulthood is generated along with old age. The
wealth is generated along with destruction. Thus know all the substances to be transitory.
Meaning: All
worldly states have their opposite forms also. When the Jiva takes birth then
believing it to be permanent he feels happy, when he dies then on observing
destruction he feels unhappy. Thus he feels
good or bad in conjunction or separation of paryayas which is nothing but
manifestation of Moha. Realising this the Gyanis should practice equanimity.
Gatha
6: Family,
relatives, son, wife, good friends, beauty of body, house, cattle etc. all the
substances are unstable like the mass of fresh clouds.
Meaning: Realising
the transitory nature of all these one should not rejoice or be despondent.
Gatha
7: Subjects of the
senses, group of good servants, horses, elephants, chariots etc. all are transitory
like rainbow and lightening which are seen and get destroyed.
Meaning: This
Jiva feels happy with enjoyment of the
senses, good servants, horses, elephants, chariots etc which are all
destructible in moments. Hence one should make effort for attainment of
indestructible happiness of own soul.
The conjunction of relatives is
described with example:
Gatha
8: Just as one meets
pilgrims on a path momentarily, in the same way in the world the company of
relatives is non-stationary.
Meaning: This
Jiva on acquiring big family takes pride and pleasure and in the process
forgets own nature. This company of relatives is like that of pilgrims on a
path which soon ends in separation. Hence one should not forget own real
nature.
The momentariness of body conjunction
is stated:
Gatha
9: This body
decorated with bath and fragrant substances, well nourished with different
types of food articles, gets destroyed within one moment like a mud pot filled
with water.
Meaning: Assuming
that the body would always exist is great folly.
The momentariness of Lakshmi is
described:
Gatha
10: The Lakshmi
(wealth) which is not permanent even with Chakravarthys having ascendancy of
great punya , then how can that Lakshmi be benevolent towards people without
punya or having minimal punya ? Surely
not.
Meaning: Forgetting
the own knowledge and blissful soul form Lakshmi is the real misery. The Jiva
takes pride in worldly Lakshmi which is meaningless.
Same is elaborated further:
Gatha 11:
This Lakshmi is not affectionate
towards any of the great families, patient, pandit, important, revered,
dharmatma, handsome, saints, brave etc.
Meaning: Someone may think that I belong to big
family and have lot of wealth so it cannot go anywhere. I am patient hence I
cannot lose. I am Pandit and important hence who can take from me. In fact they
would only give me. I am revered so who can take from me? I am dharmatma so
more wealth would come rather than go. I am handsome whom everyone likes so
Lakshmi would also like to stay with me. All such thoughts are meaningless and
false, This Lakshmi gets destroyed in moments in front of own eyes. No one can
protect it.
What should be done with the
Lakshmi acquired ? This is informed:
Gatha
12: The Lakshmi is
transitory like waves of water. Enjoy it as long as you can and later donate it
with compassion.
Meaning: Some
miser desires to accumulate the wealth and keep it, to him it is preached- this Lakshmi is momentary,
will not be there for ever; if it is available for some time, then utilise it
for benevolence and charity and enjoy sensibly.
Here question is asked- the enjoyments lead to pap hence
why such preachment of enjoyment is given? Its reply- Keeping it accumulated
leads to oneness with it and its destruction gives lot of misery later. The
attachment leads to strong passions and impure manifestations. By enjoyments
the manifestations are noble and not impure. If it is spent with nobility in
enjoyments then fame is acquired in the world. The mind also remains peaceful
and pure. Even if there is loss due to some reason then it does not cause much
misery. The miser does not have any qualities while enjoyer has several. Of
course if some one desires to renounce it altogether then this preachment is
not applicable to him.
Gatha
13: The one who
accumulates Lakshmi without enjoying, nor donating it to the needy, he cheats
his own soul. His human birth is fruitless.
Meaning: The
person who acquired wealth and continued to accumulate without enjoying or
donating, what did he gain from the Manushya birth? He wasted it away and
cheated his own soul.
Gatha
14: The person who
accumulates Lakshmi and buries it deep in the ground, that person turns Lakshmi
into stone.
Meaning: Just
as foundation of house is laid with stone, in the same way the Lakshmi buried
into the ground is converted into stone.
Gatha
15: The person who accumulates Lakshmi
continuously without donating or enjoying, for him the own wealth is also like
other’s wealth.
Meaning: The
person who in spite of attaining Lakshmi does not donate and enjoy, for him
that Lakshmi belongs to someone else. His role is that of a keeper, the Lakshmi
would be enjoyed by someone else.
Gatha
16: The person who
lusting for Lakshmi keeps his own soul occupied with miseries, that fool serves
the purposes of the king and family people.
Meaning: Lusting
after the Lakshmi, for its generation and protection he undergoes severe
hardship, so that person gains miseries only as fruits. The Lakshmi would be
enjoyed by the family or the King would acquire it.
Gatha
17-18: The person who
enhances his Lakshmi by means of different kinds of arts, intellect and wit
etc. and does not get satisfied, engages in activities of sword, writing,
agriculture etc. which are hurtful to other jivas, day and night contemplates
upon the same , does not eat food at the proper time, does not even sleep out
of worries, that person lusting for Lakshmi form damsel functions as her
servant.
The one who utilises the Lakshmi for
dharma activities is praised:
Gatha
19: The person who
employs his growing wealth out of punya for charitable dharma activities
continuously , that person is venerable by Pandits and only his wealth is
purposeful.
Meaning: Lakshmi
spent in pooja, temple construction, pilgrimage, donation to the worthy, charity etc. activities of dharma are
meaningful and even Pandits praise him.
Gatha
20: The person who
knowing thus, donates his Lakshmi for the poor people engaged in dharma without
any desire for returns , definitely his birth is successful.
Meaning: There
are several people who donate in this world for serving some objective of their
own. Those who donate wealth without expectations of return for the dharmatma
and needy poor people, they are rare and their life is worthwhile.
The glory of Moha is described:
Gatha
21: This jiva
believes wealth, adolescence, life to be permanent in spite of observing them
to be destructible like a bubble, this
is a matter of great surprise. Surely the influence of Moha is very strong.
Meaning: There
are several reasons which cause delusion like drinking liquor, sickness with
fever etc., defective vision, darkness etc. but the Moha bhava is the strongest
amongst all. One observes things to be destructible directly still he imagines
it to be permanent. Mithyatva, anger, grief, desire etc. are all divisions of
Moha only which cause the nature of a thing to appear differently.
This Anupreksha is now being
concluded:
Gatha
22: O Bhavya Jivas!
Knowing all the subjects to be
destructible, relinquishing the great Moha, cleanse your mind of the subjects
of the senses, so that you can attain supreme bliss.
Meaning: Realising
the ever changing nature of world, body, enjoyments, wealth etc., the one who
diverts his mind away from sensory subjects treating them to be transitory,
that bhavya jiva would enjoy the pleasures of siddha state.
2: Asharan Anupreksha (
Contemplation of helplessness)
Gatha
23: In this world
even Indra of Devas is seen to get destroyed. Whether they were called Hari or Narayan, or Rudra, or Bramha or
Vidhata etc. all those holders of great titles were consumed by kaal (time).
Then who is to protect in this world ? No one.
Meaning: The
sharan implies protection for self. In this world whatever one contemplates as
sharan, they themselves get destroyed with time then who would provide sharan ?
This is elaborated with example:
Gatha
24: Just as there is
no protection to the deer lying under the feet of a lion, in the same way in
this world, there is no protection to the Jiva apprehended by death.
Meaning: In
the forest who would protect the deer lying under the clutches of a lion? In
the same way the role of time should be understood.
Same is strengthened further:
Gatha
25: If a dying person
can be saved by Devas, incantations, spells, kshetrapal etc. whom people
believe to be protectors then the people would be indestructible and no one
would die.
Meaning: For
remaining alive, people under the influence of Moha carry out pooja of Deva,
mantra-tantra, medicines etc. different remedies, but if considered from aspect
of Nishchaya then none is seen to be alive. Unnecessarily they remain in
imaginary world with Moha.
Further it is stated:
Gatha
26: In this world,
immensely powerful, extremely strong and several others protected by different means
continuously, are not seen to have survived.
Meaning: Forgetting
their own nature and believing others to be beneficial or harmful, people seek
protection in different forts, warriors, armaments etc. but none prevents
death. All remedies fail.
The ignorance of the imagination in
sharan ( protection) is described:
Gatha
27: In spite of
observing this helplessness by himself as described above, even then this
ignorant being believes sun etc. planets, bhoot, vyantar, pishach, yogini,
yaksha, chandika etc. to be protectors.
Meaning: Explicitly
this jiva knows that no one can protect them from death, even then he considers
the planets etc. to provide sharan ( protection). This is nothing but glory of
strong Mithyatva.
The death occurs upon destruction of
Ayu Karma:
Gatha
28: The death is
caused by the destruction of Ayu karmas and no one can impart Ayu karma to
another. Hence Indra of the Devas also cannot protect anyone from death.
Meaning: The
death occurs upon completion of Ayu. No one is capable of imparting Ayu, then
who can protect? Consider this.
Same is elaborated:
Gatha
29: If the Indra of
the devas was capable of preventing own death then why he would leave heaven
laden with all the best enjoyments ?
Meaning: If it is within one’s capability then he
would not relinquish the home of all enjoyments.
Now real sharan (protection) is
described:
Gatha 30:
O Bhavya ! With supreme faith practice
the protection provided by darshan, gyan and charitra. For the people
transmigrating in this world, there is no other protection.
Samyak darshan, gyan, charitra is the
nature of self, therefore it is the real protection of self. Rest all is
Asharan. Therefore with real faith accept this sharan, such is the preachment.
It is strengthened further:
Gatha
31: The one who
manifests into the form of forgiveness
etc. dus lakshan ( ten characteristics dharma) dharmas, that is the protection.
The one who manifests in to form of strong passions, destroys himself by
himself.
Meaning: If
we consider from aspect of reality then self is guru-disciple, devotee-bhagwan,
friend-foe, worshiper- worshipped. Self is the protector and self is the
destroyer. The disinterest in own
knowing nature only is anger. Ragas etc. are mine and they are enjoyable is the
interest in ragas and the same is called as anger in reality. With anger form
manifestation, the pure consciousness is destroyed while with forgiveness etc.
form manifestation, self is protected. With such bhavas only one attains
indestructible state being free of life and death.
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