Verse 9.36 - The four kinds of virtuous meditation (dharmya-dhyāna)

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 9.36:

आज्ञापायविपाकसंस्थानविचयाय धर्म्यम् ॥ ९.३६ ॥

ājñāpāyavipākasaṃsthānavicayāya dharmyam || 9.36 ||

The application of the mind on the reality as revealed by Lord Jina–ājñāvicaya, misfortune or calamity–apāyavicaya, fruition of karmas–vipākavicaya, and the structure of the universe–saṃsthānavicaya, are four kinds of virtuous (dharmya) meditation. (36)

Hindi Anvayarth:

अन्वयार्थ: [आज्ञापायविपाकसंस्थानविचयाय] आज्ञाविचय, अपायविचय, विपाकविचय और संस्थानविचय के लिये चिन्तवन करना सो [धर्म्यम्] धर्मध्यान है।

Anvayartha: [ajnapayavipakasamsthanavicayaya] ajnavicaya, apayavicaya, vipakavicaya aura samsthanavicaya ke liye cintavana karana so [dharmyam] dharmadhyana hai |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

It has been said that the last two types of meditation are the causes of liberation. The types, nature, etc. of the first of these are described in the next sūtra.

‘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 Tīrthaṅkara 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 pramāṇa, 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 (kṣetra), 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 saṃsthānavicaya 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–pramattasaṃyata, and ascetics without negligence–apramattasaṃyata.