________________
152
APTA-MİMAŃSĀ
विशुद्धिसंक्लेशाङ्गं चेत् स्वपरस्थं सुखासुखम् । पुण्यपापास्रवौ युक्तौ न चेद् व्यर्थस्तवार्हतः ॥95॥ viśuddhi-sankleśārgam chet svaparastham sukhā
sukham, punya-pāpāsravau yuktau na ched vyarthastav
ārhataḥ.
95. It is proper that asrava influx) of punya (virtue) and pāpa (vice) happens through pleasure or pain caused to others or one-self, if the same consists of visuddhi or sarklesa. Otherwise, the view of the Arhats will be untenable.
COMMENTARY The Jaina view, regarding the influx of karma (āsrava) consisting of punya and pāpa, is that the cause of such influx depends on visuddhi and sarkleśa relating to happiness or misery of one's own or of others.
Sarkleśa is the result of ārta and raudra dhyāna and its absence is visuddhi, i.e., the existence of the soul in its innate nature.2
Dhyāna or concentration is confining one's thought to one particular object.3 Dhyāna is of four kinds : ārta, raudra, dharmya and sukla. The last two are the causes of liberation. The first two are the causes of bondage.
Arta-dhyāna (painful concentration) is of four kinds. The first is repeatedly thinking about separation from an unpleasant object (anista samyogaja).5
The second ārta-dhyāna is repeated thinking of reunion with a pleasing object on being separated from it.
1. "344: RRT AT Hog:aut: failes
H etrura que91972CÉG HI” Astašati. 2. “HARTGEZET4R014 TT, T TC fagles inha: Ficha 41" Ibid. 3. “...gerufe TIIRTEN 164...!” Tattvārthādhigama-sūtra, 1-27. 4. " TSERISTAI 1” wote walı” Ibid, IX, 28-29. 5."1444 Fister Agent alagutin mfTHIER:1” Ibid IX, 30
