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APPENDIX.
Nothing could be farther from the idea conveyed by Dharma and Adharma' than 'merit and demerit.' In the aforesaid letter Dr. Seal writes “There is no English equivalent for the Jaina Dharmastikaya or the Jaina Adharmastikâya. (Aerit and demerit are equivalents for Punya and Pâpa). Dharmastikaya may be rendered as the cosmic principle which upholds (or simply conditions) the order of simultaneous (or consentaneous) movements in the world ("Sakrid-gati yugapad-vhâvi-gati"-Prabhachandra) answering somewhat to Leibneitz's Pre-established harmony............ Dharmastikaya is not simply the accepanging cause of movements--it is something more-it is the cause (or condition) of the system of movements the fact of an order in the movements of Jiva and Pudgala. This is my correction of the error." Verse 48 Page 110.
F. Dhyana. The commentator Brahmadeva, in his explanation of this verse, has added a detailed account of Dhyâna, as recognised in Jainism. We give here an exposition of Dhyana with quotations from a work named Jñânârnava by Subha-Chandra Acharya in which this subject has been treated in an exhaustive manner.
Dhyana (contemplation or meditation) is of four kinds, Arta, Raudra, Dharma and Sukla. The first two give rise to pain while the last ones lead to the destruction of Karmas. Each of these four kinds of Dhyâna are again sub-divided into four classes."
Ârta-dhyâna arises from the desire springing from Avidya (delusion) and is like the illusory belief of a person who has lost his way and thinks the wrong way to be the right one)." 1s itaacha grafi aleat feat द्विधा प्रशस्तमप्युक्तं धर्मशुक्लविकल्पतः॥ स्यातां तत्रातरौद्रे द्वे दुर्ध्यानेऽत्यन्तदुःखदे । धर्मशुक्ले ततोऽन्ये द्वे कर्मनिर्मूलनक्षमे ॥ प्रत्येकं च चतुर्भेदैश्चतुष्टयमिदं मतम् । अनेकवस्तुसाधर्म्यवैधालम्बनं यतः॥"
[Erarda: 1 34 11 20—2] 2 "ऋते भवमथातं स्यादसध्यानं शरीरिणाम् । दिङ्माहानमत्ततातुल्यमविद्यावासनावशात् ॥"
[ aarda: 194.11.22 ]
