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पंचम अध्याय : ५३
either heard or perceived or which occur in mind owing to previous impressions, we have the first type of Ārta-Dhyāna, namely, Anista-samyogaja.8 The parting with of agreeable objects may also occasion discomposure of mind. To be overwhelmed by anxiety for restoring the loss is called the second type of Ārta-dhyāna, namely, Ista-viyogaja.99 The constant occupation of mind to remove the distressing state of mind resulting from the diseased condition of the body is called the third type of Ārta-dhyāna, namely, Vedana-Janita.100 To yearn for agreeable pleasures and to contrive to defeat and slander the enemy constitute what is called as the fourth type of Ārta-dhyāna, namely, Nidāna-Janita.101 In other words, to make up one's mind for and to constantly dwell upon the acquisition of the objects of sensual pleasures is termed as the fourth type of Ārta-dhyāna, namely, Nidāna-Janita.102 It may be noted here that the Arta-dhyāna in general is natural to the empirical souls on account of the evil dispositions existing from an infinite past.103 It discovers itself owing to the presence of inauspicious leśyās like Krsna, Nila, and Kāpota in the texture of the worldly self, and brings about subhuman birth where innumerable pain-provoking things inevitably arise.104 The Arta-dhyāna with its four-fold classification may occur in the perverted, as also in the spiritually converted, and partially disciplined personalities. Even the saint associated with Pramāda gets sometimes influenced by the above types except the fourth.105 It will not be amiss to point out that just as the householder cannot escape the Himsā of one-sensed Jivas, even so he cannot avoid Arta-dhyāna. No doubt, he can reduce it to an irreducible extent, but cannot remove it altogether unlike the saint of a high order. (b) Raudra-dyāna We now proceed to explain the Raudra-dhyāna which has also been enumerated as of four kinds. To take delight in killing living beings, to be felicitous in hearing, seeing and reviving the oppression caused to sentient beings, to seek ill of others, to be envious of other man's prosperity and merits, to collect the implements of Himsā, to show kindness to cruel persons, to be revengeful, to wish defeat and victory in war-all these come within the purview of the first kind of Raudra-dhyāna, namely, Himsānandi Raudra-dhyāna,106 The individual whose mind is permeated by falsehood, who designs to entangle the world in troubles by dint of propagating vicious doctrines, and writing unhealthy literature for the sake of his own pleasure, who amasses wealth by taking recourse to deceit and trickery, who contrives to show faults fraudulently in faultless persons in order that the king may punish them, who takes pride and pleasure in cheating the simple and ignorant persons through the fraudulent language, may be considered to be indulging in the second type of Raudra-dhyāna, namely, Mrsānandi Raudra-dhyāna.107 Dexterity in theft, zeal in the act of thieving, and the education for theft should be regarded as the third type of Raudra-dhyāna, namely, Cauryānandi Raudradhyāna.105 The endeavour a man does to guard paraphernalia and pleasures of the senses is called the fourth type of Raudra-dhyāna, namely. Visāyanandi Raudra-dhyāna.109 It deserves our notice that the undisciplined and partially disciplined persons are the subjects of Raudradhyāna. 110 Though the partially disciplined persons are the victims of this Dhyana on account of their observing partial conduct, i.e. partial Ahimsā, partial truth, partial non-stealing, partial non-acquisition and partial chastity, yet Raudra-dhyana of such an unmitigable character along with Samyagdarśana is incapable of leadidg one to experience miseries of hellish beings.111 The life of the saint is exclusive of this Dhyāna, since in its presence conduct
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