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sujñānatvāt kriyate, na tvasesapariņāma-bhedākhyānam
asakyatyātTattvārtha Sūtra Bbāșya Tīkā, 2. 7.
See also the Doctrine of Karman in Jaina Philosophy by Dr. H. Von Glasenapp.
The leśyās from krsna to kāpota are aśubha (inauspicious) and those from tejas to śukla are subha (auspicious).
Dhyana-concentration, meditation. See Uttamasamhananasyaikāgracintānirodho dhyānam antarmuhūrtāt (27), ärta-raudra-dharmya-suklāni (28), pare mokşahetū (29) -Dhyāna is confining one's thought to one object. In a man with the best constitution of bones, etc.) it lasts at the most up to one antarmuhūrta(period less then forty-eight minutes). It is of four kinds — (i) artadhyāna — mournful or painful concentration, (ii) rudra or cruel, (iii) dharma, righteous, (iv) śukla, pure concentration, i.e. concentration on the soul. The last two are the causes of liberation.
Ārtadhyāna is four-fold-(i) On attainment of an unpleasing object, repeatedly thinking of getting dissociated from it or rid of it (ārtam amanojñasya samprayoge tadviprayogāya smặtisamanvābāraḥ-Ibid, 30); (ii) repeatedly thinking of reunion with a pleasing object on being separated from it ( viparītam manojñasya - Ibid, 31); (iii) on being afflicted by disease or any other source of pain and anxiety, repeatedly thinking of becoming free from it (vedanāyāś ca --- Ibid, 32); (iv) on being over-anxious to enjoy worldly objects and not getting them in this world, repeatedly thinking of gaining them (nidānam ca-Ibid, 33).
Raudra dhyāna is four kinds — (i) delight in hurtfulness, (ii) delight in falsehoods, (iii) delight in theft, (iv) delight in preservation of objects of sense-enjoyments (himsā'nţta-steyavişayasamrakşaņebhyo raudram aviratadeśaviratayoḥ-Ibid, 35). Dharma-dhyāna is of four kinds — Contemplation (i) of the principles taken on the authority of the scripture as being the teachings of the Arhats, (ii) as to how the universal wrong faith, knowledge and conduct of people can be removed,
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