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अध्याय-९
structure of the universe - samsthānavicaya, are four kinds of virtuous (dharmya) meditation.
“Thinking again and again' is added to each of these. It is not always possible to ascertain the objects of reality by logical analysis, owing to lack of preceptors, keen intelligence, rise of karmas, or the intricate nature of objects. Then one believes in such subtle objects of reality on the authority of the Word of Lord Jina, since the Tīrthankara do not preach untruth. Ascertaining the reality in this manner is called ājñāvicaya dharmyadhyāna. Or, this kind of meditation also means that after ascertaining the reality, the holy person employs logic, including naya and pramāņa, in bringing home the truth to others in order to propagate it. The misbelievers like the born-blind are averse to the teachings of the Omniscient Lord, and drift farther and farther away from the right path owing to ignorance. Thus the absence, loss or disappearance of the true path is deliberated upon. Or, the self deliberates on how the (vast majority of) living beings can escape from the cycle of worldly existence caused by wrong faith, knowledge and conduct. These are instances of deliberation on misfortune or calamity - apāyavicaya dharmyadhyāna. The cognition of the fruits of karmas depending on the substance (dravya), place (kşetra), time (kāla), state-of-being (bhava), and nature (bhāva), is called vipākavicaya dharmyadhyāna. Deliberating constantly on the shape and nature of the universe (loka) is samsthānavicaya dharmyadhyāna. The ten moral virtues have been explained. Virtuous concentration (dharmyadhyāna) does not swerve from the ten moral virtues. It is of four kinds based on the fourfold objects of reality contemplated upon. It occurs in case of laymen without small vows - avirata, laymen with partial vows-deśavirata, ascetics with negligence-pramattasamyata, and ascetics without negligence-apramattasamyata. The three kinds of meditation - ārta, raudra, and dharmya – have
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