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शारीरिक आर्तभ्यान is described in 1.45 and सारीरिउ ( 16 ) आर्तध्यान of शारीरिक type results from the troubles of the body.
२८५
मानसिक आर्तव्यान results from the reactions of the mind on not getting certain things or on the desire of getting certain things. It arises out of delusion.
पत्ता of the K introduces रौद्रध्यान,
[ K. 7.]
am is the meditation of a or violent mind which results from हिंसा, अमृत, स्तेय and the ( प्राप्त ) विषयसंरक्षण, cf. तस्वार्थ 9.36. हिंसानृतस्तेयविषयसंरक्षणेभ्यो रौद्रमविरतदेशविरतयोः ॥ ३६ ॥
Our text divides रौद्रध्यान into two parts viz. (1) परविहित and (2) निजविहित ie (1) arising out of insults and mental pains inflicted on oneself by other persons; and ( 2 ) arising out of insults and pains inflicted by oneself on other persons.
परकिड is to be taken with 1. 4 णियविहित is then described, from 15 to 1, 8,
describe the results of evil meditation,
9-14.
[ K. 8. ]
This K. describes धर्मध्यान; See तस्वार्थ 9.37. आज्ञापायविपाकसंस्थानवि व्याय धर्ममप्रमत्तसंयतस्य ॥ Our text also follows the divisions of धर्मध्यान as shown in the तत्त्वार्थ ०. See 1. 4. of this K. (
5-8. णवपयत्थु — Nine पदार्थs are enumerated : (I ) तच्चाइ सदव्वर i.. तत्वानि सद्रव्याणि तत्वानि तत्त्वार्थ० 1.4 जीवाजीवास्रवबन्ध] संवरनिर्जरा मोक्षास्तत्त्वम् | and द्रव्यs : धर्मास्तिकाय, अधर्मास्तिकाय, आकाशास्तिकाय, पुद्गलास्तिकाय ( 4: अजीवास्तिकाय ) + जीव ( See तत्त्वार्थ • 5, 1-2 ). Thus द्रव्यs are five in number ( 2 ) सावयपडिमउThe eleven vows of a Srāvaka. A monk has 12 vows (3) अंगह पुब्बइ - 12 अ scriptures and पूर्वं scriptures. (4) रिसिसावयववाद 5 महाव्रत for monks and 5 अणुक्तs for laymen (5) गुणठाणइ sk. गुणस्थानानि; they are 14 stages including मिथ्यात्व ( 6 ) चारितइ कारणिहि समाणइ =sk. चारित्राणि कारणैः सहितानि - the practices of the sacred mode of life along with the causes. The basis of चारित्र is 12 व्रतs along with the knowledge of अतिचारs of these व्रतs. It is of five types तत्त्वार्थं ० 9.18.
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