Swami Karttikeyanupreksha

Here's a comprehensive summary of the provided Jain text, "Swami Kartikeyanupreksha," authored by Jindas Shastri:

Overview of "Swami Kartikeyanupreksha"

This document is a detailed exploration of the Swami Kartikeyanupreksha, a significant Jain text authored by Acharya Swami Kartikeya (also known as Swamikumar), a great ascetic who observed lifelong celibacy. The work is presented as a commentary or explanation, likely by Shri Shubhachandra Bhattarak, detailing the profound insights within the Anupreksha. The text highlights the historical context of Swami Kartikeya, positioning him as a significant figure after the era of the last Tirthankara, Lord Mahavir, and after the tradition of Shrutakevalis ended. It is noted that Swami Kartikeya's Anupreksha is considered the largest among all available Anupreksha texts.

The Concept of Anupreksha

• Definition: Anupreksha is defined as the repeated contemplation, reflection, and remembrance of the impermanent nature of things. It involves constant thinking about the true nature of reality, such as impermanence, helplessness, and impurity. Another name for Anupreksha is Bhavana (contemplation or meditation).
• Twelve Types of Anupreksha: The text systematically outlines and explains twelve specific Anuprekshas:
  1. Adhruva (Impermanence): Reflecting on the transient nature of all created things, including youth, wealth, and power, which are as fleeting as clouds. It emphasizes the importance of using wealth for religious activities like supporting temples, religious figures, and fellow devotees, rather than being attached to it.
  2. Asharan (Helplessness): Contemplating that in this world, even powerful beings like Indra cannot escape death. True protection comes from Right Faith, Right Knowledge, and Right Conduct (Ratnatraya). Cultivating virtues like forgiveness and humility helps in self-protection, while intense anger leads to self-destruction.
  3. Samsara (Cycle of Birth and Death): Understanding the soul's continuous transmigration through various bodies and lifetimes in the four realms (hell, animal, human, and celestial) due to ignorance and passions. The text describes the suffering experienced in each realm, from the harshness of hellish beings to the vulnerability of animals and the tribulations even in the human and celestial states. It stresses the need to engage in Ratnatraya to break free from this cycle.
  4. Ekatva (Oneness/Solitariness): Reflecting on the fact that the soul is alone at birth, alone at death, and experiences suffering and happiness independently. Virtuous actions are one's true companions and lead to the celestial realms. Detachment from the body and attachment to the true self lead to liberation.
  5. Anyatva (Otherness/Difference): Recognizing that the body, mind, and all worldly possessions, including family and wealth, are separate from the soul. Attachment to these transient objects due to delusion is regrettable. Understanding the soul as pure consciousness and distinct from the non-conscious body is crucial for liberation.
  6. Ashuchitva (Impurity): Contemplating the impure origin and composition of the physical body, which is filled with countless organisms, foul-smelling substances, and bodily excretions. Detachment from the body and attachment to the pure consciousness is the true understanding of this impurity.
  7. Asrava (Influx of Karma): Understanding that the influx of karmas into the soul occurs through the mind, speech, and body, driven by delusion. This influx is facilitated by Yoga (activity of mind, speech, and body). Different types of Yoga are discussed, and the text explains how this influx leads to karmic bondage. It also mentions the concept of Iryapatha Asrava, where karmas enter and leave without causing bondage, particularly in higher spiritual stages. The intensity of passions determines the purity or impurity of karmic influx.
  8. Samvara (Cessation of Karma Influx): Reflecting on the cessation of karmic influx through the practice of Right Faith, vows, the three guptis (restraint of mind, speech, and body), the five samitis (careful conduct), the ten virtues, and perseverance through hardships. These practices lead to inner peace and the stoppage of karmic inflow.
  9. Nirjara (Shedding of Karma): Contemplating the shedding of already bound karmas when they mature and yield their fruits. This process is achieved through austerity and a balanced state of mind, free from attachment and aversion. The text distinguishes between Avipakā Nirjara (karmas shed without yielding fruit) and Savipaka Nirjara (karmas shed after yielding fruit). The former, achieved through sustained spiritual practice, leads to liberation.
  10. Loka (The Universe): Contemplating the structure and nature of the universe, comprising sentient (soul) and non-sentient (non-soul) substances. The universe is vast, containing living beings and five non-sentient elements. The soul, being the knower, can perceive the entire universe and achieve liberation by dispelling karmas through meditation and contemplation of its true nature.
  11. Bodhi-Durlabha (Rarity of Enlightenment): Reflecting on the extreme difficulty of attaining true enlightenment, which includes Right Faith, Right Knowledge, and Right Conduct (Ratnatraya). The text details the arduous journey through various lower life forms (like Nigodas and plants) before even a human birth is attained. It emphasizes that even with a human birth, acquiring the right disposition, virtuous conduct, and the guidance of spiritual teachers is rare. Even after attaining Ratnatraya, maintaining it against the onslaught of passions is a difficult task, akin to finding a lost gem in the ocean.
  12. Dharma (Righteousness/Duty): Understanding the true nature of Dharma as expounded by the omniscient Tirthankaras. It differentiates between the Dharma for householders and the Dharma for ascetics.
      • Householder's Dharma: This includes twelve aspects, starting with unstained Right Faith, followed by abstinence from intoxicants, meat, and honey, renunciation of gambling and seven vices, adherence to twelve vows (five vows of abstinence, three vows of restraint, and four vows of training), performing Samayika thrice daily, observing Proshadhopavasa on auspicious days, consuming pure food, renouncing night meals and sensual activities, practicing celibacy, giving up worldly occupations and possessions, abstaining from approving worldly activities, and renouncing designated food and lodging.
      • Ascetic's Dharma: This comprises ten virtues, including perfect forgiveness, humility, straightforwardness, purity, truthfulness, self-control, austerity, renunciation, non-possession, and chastity. These virtues are practiced without any attachment to worldly outcomes, focusing purely on spiritual liberation.

Conclusion

The text concludes by reiterating the importance of studying, listening to, and contemplating the twelve Anuprekshas for achieving eternal happiness and liberation. The author, Jindas Shastri, concludes with a prayer and praise for the five Tirthankaras who practiced severe austerities even in their youth: Vasupujya, Mallinath, Neminath, Parshvanath, Sanmati (Abhinandananatha), and Mahavir. The work aims to guide individuals towards spiritual understanding and ultimate salvation through profound contemplation of these core Jain principles.