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ETHICAL DOCTRINES IN JAINISM
empirical souls on account of the evil dispositions existing from an infinite past. It discovers itself owing to the presence of inauspicious Leśyās like Krsna, Nīla, and Kāpota in the texture of the worldly self, and brings about sub-human birth where innumerable pain-provoking things inevitably arise.2 The Ārta-dhyāna with its four-fold classification occurs in the perverted, the spiritually converted, and the partially disciplined personalities. Even the saint associated with Pramāda sometimes gets influenced by the above types except the fourth. It will not be amiss to point out that just as the householder cannot escape the Hiṁsā of one-sensed Jīvas, so he cannot avoid Ārta-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-DHYANA: We now proceed to explain the Raudra. dhyāna, which also admits 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 prospertity 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.* The individual whose mind is permeated by falsehood, who desires 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 the ignorant through the fraudulent language, may be considered to be indulging in the second type of Raudra-dhyāna namely, Mșşānandi Raudra-dhyāna.” 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 Raudra-dhyāna. The endeavour a man does to guard paraphernalia and pleasures of the senses is called the fourth type of Raudradhyāna, namely, Visayānandi Raudra-dhyāna.? It deserves our notice
1 Jñānā. XXV. 41. 2 Jñānā. XXV.-40, 42,; Rajavā. IX. 33. 3 Jñānā. XXV-39; Ta.sū. IX. 34. 4 Jñānā. XXVI. 4, 9, 10, 11, 13, 15,; Kärtti. 473. 5 Jñānā. XXVI. 16, 17, 18, 20, 22,; Kārtti. 473. 6Iñānā. XXVI. 24,; Kārtti. 474. 7 Jñānā. XXI. 29,; Kartti. 474.
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