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PREFACE
The term anurasana as a second member in the titles of works is quite common in various branches of Indian literature like grammar (Sabdānusāsana), poetics (Kāvyanusāsana),metrics (Chandonus'āsana), religious and didactic anthology (Atmānusāsana) etc. The present text, the Tattvānusāsanam, is intended to instruct the fundamental religious principles as they are. It expounds what is upadeya and what is heya. All that leads to worldly bondage is lieya, and whatever contributes towards the attainmet of liberation is upadeya. This takes one to the explanation of sentient and non-sentient principles (iva and ajiva) and their interaction and its causes. From the vyavabāra point of view, samyakıva consists in accepting the fundamentals of religion, jñana, in knowing the same, and caritra, in practising the penances; and these three consti. tute the path leading to Liberation. From the niscaya point of view, however, the cause of liberation is the saint himself who has evolved in himself the above qualities. A monk who is detached and realizes himself, by himself and in himself is the veritable occasion of liberation. Such attainment is possible in dhyana or meditation, to the exposition of which the major part of this work is devoted.
Dhyana is of four kinds: arta, raudra, dharma, and sukla. It is the last two which are upadeya, deserving acceptance, on the path of moksa or liberation. Dharm-dhyāna is explained in its eight aspects. In dhyana there is unruffled concentration
