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IN THE FOOTSTEPS Of Gods. calm and tranquil and engaged in the destruction of his karmas.
(b) Âgreyi dhârnă. The yogi should now imagine himself seated as in the first dhârņa, and should further imagine his whole body being burnt up by fire and reduced to ashes.
(c) Ašvâsani dhârnâ. He should now imagine powerful winds blowing away the ashes of the body from his soul, and scattering them about in all directions.
(d) Varuni dhârnâ. The yogi should now imagine a great downpour of rain washing away the ashes of the body that might be still sticking to the soul, leaving it in the condition of its natural purity as a pure effulgent spirit.
(e) Tattva-rupavati dhårnâ. The yogi now contemplates on his soul as possessed of all divine attributes, all-knowing, free from all kinds of bonds, the conqueror of samsára and the object of worship and adoration on the part of devas and men.
(2) Padastha dhyana consists in contemplation with the aid of holy mantras (sacred formulas), such as namo arhantanam.
(3) Rupastha dhyâna is contemplation on form of the Tirthamkara, sitting in a celestial pavilion, attended by Indras (rulers of devas), of radiant effulgent glory, and expounding dharma.
(4) Rupatita dhyâna consists in contemplation on the pure qualities of Perfect Souls in nirvana, accompanied by the belief that the contemplating soul is also like Them in all essential respects.
As to the why and the wherefore of the process of
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