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Ärta Dhyana: Dhyana that relates to distress or pain is called Ärta Dhyana. There are four causes that produce pain: • Thinking about getting what is not desired
Thinking about losing what is desired • Thinking about disagreeable situation
Hankering for material enjoyment in future. Raudra Dhyana: Concentrating on thoughts resulting from or in to evil actions, enjoyment in violence, lying, stealing, collecting possessions by any means etc. is Raudra dhyana. There are four subtypes of Raudra Dhyana corresponding to the above four possibilities as in Ärta Dhyana. He whose heart is cruel or hard is considered Raudra. Cruelty or hardness of heart leads to violence, lies, stealing and protecting possessions by even the foul means. Dharma Dhyana: There are four types of Dharma Dhyana:
Äjnä (Commandment) - Contemplating about the commandment of Omniscients and how to get rid of passions. Apaya (Misery) - Contemplating about the nature of defilements and the resulting misery and unhappiness Vipäk (Fruition of Karma) - Contemplating about the Karma and the consequences they yield. Samsthäna (Structure of universe) - Contemplating about the nature of the universe, body is
mortal, there is suffering and pain, that there are ways to achieve permanent happiness. Shukla Dhyana: There are four subtypes. The people, who are in eleventh and twelfth Gunasthänas and are versed in Purva texts, can perform the first two of the four subtypes. However, there are exceptions, because Mäshtush-muni and Marudevi could perform that Dhyana even though they were not well versed in the Purva texts. The last two subtypes of Shukla Dhyana can be performed only by Kevalis (Omniscient) who are in the thirteenth or fourteenth Gunasthäna. The four subtypes are:
Pruthaktva-vitarka Savichar - Multi aspect spiritual meditation Ekatva-vitarka Nirvichar - Single aspect spiritual meditation Sukshma-kriya Apratipäti - Subtle activity spiritual meditation
Vyuparat-kriya-nivetti (or Samuchchhinna-kriya-nivetti) - Absorption in self spiritual meditations The first two subtypes are associated with scriptural knowledge. The first subtype involves transition while the second is devoid of it. In the first type, the practitioner switches his concentration from one form of a substance to another, from a substance to a mode, from one mode to another, from a meaning to a word or from a word to a meaning or from one type of Yoga to another. When the practitioner introduces no such change, then the Dhyana is called Ekatva-vitarka Nirvichär. Thus, the first one is dominated by difference and the second one is dominated by constancy. When the meditation involves a subtle bodily Yoga while putting an end to all the remaining Yogas, this act of concentration is called Sukshma-kriya Apratipäti Dhyana. At this stage, there proceeds only the subtle bodily activities like inhalation and exhalation and there is no possibility of a fall.
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