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1. 膧谤迟迟补-顿丑测腻苍补

膧谤迟迟补-诲丑测腻苍补 stands for a mental condition of suffering, agony and anguish. A spiritual aspirant must try to overcome this psychological state^[1]. 膧谤迟迟补-诲丑测腻苍补 takes place under four conditions which differentiate the four different types of 腻谤迟迟补-诲丑测腻苍补.

These are:

(1) 膧谤迟迟补-诲丑测腻苍补 where a person is confronted with an object of desire, and does his utmost to ensure non-separation from that object, hoping for a permanent conjunction with it;

(2) 膧谤迟迟补-诲丑测腻苍补, where a person is confronted with a painful ailment, and does his utmost to get rid of it in an attempt to ensure its future non-recurrence;

(3) 膧谤迟迟补-诲丑测腻苍补, where a person recalls past enjoyment of certain objects, and does his utmost to ensure non-separation from such enjoyment; and

(4) 膧谤迟迟补-诲丑测腻苍补, where a person recollects the enjoyment of objects of the past and concentrates fully for such everlasting joy.

The text, 顿丑测腻苍补-艣补迟补办补 (Dh艣) (6^th c. CE) condenses the third and fourth types of meditative practice into one category, only slightly different from the tradition of 罢补迟迟惫腻谤迟丑补-蝉奴迟谤补 It then adds a fourth type of 腻谤迟迟补 诲丑测腻苍补, intense anxiety for fulfilment of desire (苍颈诲腻苍补) (顿丑测腻苍补-艣补迟补办补, 47). This refers to a condition where a person might, for example, be tortured by ambition (born of envy) for superhuman power.

The characteristic signs of the person inclined towards 腻谤迟迟补-诲丑测腻苍补 are bewailing, a sense of inferiority and helplessness, weeping and mournfulness. A person who is depressed with 苍颈诲腻苍补 despises himself and inflicts physical harm upon himself, such as cuts and bruises. This could be seen as a psychological sadistic behaviour. He heaps praise on others, wonders at their supernatural powers, craves these, and directs his energies towards acquiring them for himself (罢补迟迟惫腻谤迟丑补-蝉奴迟谤补₁, 9.36).

2. 搁补耻诲谤补-顿丑测腻苍补

Raudra-诲丑测腻苍补 is associated with external forms of cruelty. Such 诲丑测腻苍补 takes place in a person who continuously indulges in sinfulness. His aggressive urges and possessive instincts run deep and are difficult to inhibit.

This psychological state manifests in four types of conduct:

1. (i) injurious acts (丑颈峁僺腻);
2. (ii) lying (尘峁涐梗腻);
3. (iii) stealing (stena) and
4. (iv) protection of possessions (蝉补峁价补办峁�a峁嘺) (罢补迟迟惫腻谤迟丑补-蝉奴迟谤补₁ 9.36).

Bronkhorst states that this four-fold division of meditation into afflicted, wrathful, pious and pure is not reliable. He explains that the four-fold division was made by early systematisers and must initially have been meant to be a division of 诲丑测腻苍补 in the sense of 鈥榯hought鈥�, rather than 鈥榤editation鈥�, since it denotes both. Later, theoreticians mistakenly took these four to be a division of meditation only which influenced the later history of Jaina meditation (Bronkhorst 2000: 44). Here, I inspect these four as rather pristine classifications rendering awareness to its veracity. While mindfulness is considered a life style, hence being mind-fully-engaged-in-rage can surely be negative aspects of concentration. Further I argue that could these 腻谤迟迟补 and raudra 诲丑测腻苍补 be rather pointers to the 鈥榓dverse effects of meditation鈥� (Shapiro 1992) such as depression causal factor being the emotions (谤腻驳补 and 诲惫别艣补) being active during meditation.

The positive aspect is to be encouraged and the negative to be avoided. Jainas have included both the positive and negative aspects of thought and concentration under the terms 鈥榤editation鈥� (诲丑测腻苍补)^[2] and 鈥榬eflection鈥� (产丑腻惫补苍腻).^[3] When concentration is combined with a positive aspect it becomes true meditation. Moreover, a vast part of Jaina meditation is based on 鈥榯hought鈥�. All the processes of reflection (产丑补惫补苍腻) and contemplation (补苍耻辫谤别办峁Ｄ�) are deeply associated with thinking on one subject for a long duration of time. These practices are an integral part of Jaina asceticism.

Footnotes and references:

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[1]:

The term 鈥減sychological states鈥� is used from the emic perspective.

[2]:

Two negative 诲丑测腻苍补 discussed above.

[3]:

There are five 产丑腻惫补苍腻 of malevolence, the behaviour and conduct of one whose psyche is imbued with an evil disposition. (Uttar膩dhyayana-蝉奴迟谤补₁. 36.256)