Tattvartha Sutra (with commentary)
by Vijay K. Jain | 2018 | 130,587 words | ISBN-10: 8193272625 | ISBN-13: 9788193272626
This page describes definition of cruel meditation (raudra-dhyana) which is verse 9.35 of the English translation of the Tattvartha Sutra which represents the essentials of Jainism and Jain dharma and deals with the basics on Karma, Cosmology, Ethics, Celestial beings and Liberation. The Tattvarthasutra is authorative among both Digambara and Shvetambara. This is verse 35 of the chapter Stoppage and Shedding of Karmas and includes an extensive commentary.
Verse 9.35 - Definition of cruel meditation (raudra-dhyāna)
Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 9.35:
हिंसाऽनृतस्तेयविषयसंरक्षणेभ्यो रौद्रमविरतदेशविरतयोः ॥ ९.३५ ॥
hiṃsā'nṛtasteyaviṣayasaṃrakṣaṇebhyo raudramaviratadeśaviratayoḥ || 9.35 ||
Cruel (raudra) meditation relates to injury–hiṃsā, untruth–asatya, stealing–steya, and safeguarding of possessions–viṣayasaṃrakṣaṇa. It occurs in laymen without small vows–avirata, and laymen with partial vows–deśavirata. (35)
Hindi Anvayarth:
अन्वयार्थ: [हिंसाऽनृतस्तेयविषयसंरक्षणेभ्यः] हिंसा, असत्य, चोरी और विषय-संरक्षण के भाव से उत्पन्न हुआ ध्यान [रौद्रम्] रौद्रध्यान है; यह ध्यान [अविरतदेशविरतयोः] अविरत और देशविरत (पहले से पाँच) गुणस्थानों में होता है।
Anvayartha: [himsa'nritasteyavishayasamrakshanebhyah] himsa, asatya, cori aura vishaya-samrakshana ke bhava se utpanna hua dhyana [raudram] raudradhyana hai; yaha dhyana [aviratadeshaviratayoh] avirata aura deshavirata (pahale se pamca) gunasthanom mem hota hai |
Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:
The types of sorrowful (ārta) meditation have been explained with their names, etc. The names, causes and possessors of the second kind the cruel (raudra) meditation–are described next.
Injury (hiṃsā), etc., described already, promote the rise of cruel (raudra) meditation. ‘Thinking again and again’ is added to each of these; thus, thinking repeatedly of (hiṃsā), etc. This occurs in case of laymen without small vows–avirata, and laymen with partial vows–deśavirata. Let it occur in case of the layman without small vows. But how can it occur in case of the layman who practises partial abstinence? It can arise, occasionally, in his case also as he is influenced or excited by the idea of injury (hiṃsā), etc., in order to safeguard wealth and other possessions. But it does not lead the partial abstainer to the infernal regions on account of the efficacy of his right belief (samyagdarśana). It does not, however, occur in case of the ascetic. If it occurs, he is no longer an ascetic, that is, he falls from the stage of asceticism–‘pramattasaṃyata’.