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भास्करनन्दि-विरचितः
Or gaining attributes, such as infinite knowledge,
verily in the absence of Karmas, is taught by you To be perfection, the realization of the innate self, or the revelation of the essential self.
5 If the meditating self does not shine forth
in its inherent nature of knowledge, It is recited by you not to be dhyana, Oh Lord,
as it originally belongs to the state of delusion.
Restraining thought activities clinging
to various objects to one point, Is taught by you, Oh Lord, to be dhyāna,
which is neither inactivity nor nil of thought.
To him who realizes the nature of self as knowledge,
indifferent by nature, Is clearly revea led Reality, to the knower of the highest self.
8 Dhyana is fourfold, i.e, ärta or painful,
and raudra or harmful, likewise,
dharmya or virtuous, and śukla or pure. The first two therein are the causes of rebirth,
and the other two, of release.
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