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ĀPTA-MĪMĀMSĀ
Sukla (pure) dhyāna is of four kinds: (a) absorption in the meditation of the self but unconsciously allowing its different attributes to replace one another (prthaktvavitarka); (b) absorption in one aspect of the self without changing the particular aspect concentrated upon (ekatvavitarka). (c) the very fine vibratory movements in the soul, even when it is deeply absorbed in itself in a Kevalin (sūkşma-kriyā-pratipāti); (d) total absorption of the soul in itself fixed steadily and undisturbably without the least motion or vibration (vyuparata-kriyā-nivstti).1
The first two kinds of sukla-dhyāna are possible in those who know the fourteen Pūrvas and are present in the eighth to twelfth spiritual stages. The last two kinds are peculiar to Kevalins (who have perfect knowledge.)3 The third arises in the thirteenth and the fourth in the fourteenth or the highest stage of development.
It will now be understood how according to Jainism influx of karma leading to pāpa happens through ārta and raudra dhyānas and how the opposite punya comes from its absence. The soul gradually develops itself through different stages and sheds off impurities. Influx (āsrava) of impure karmas is stopped, shedding off those which have already got connection with the soul (nirjarā) and then liberation (moksa) is attained.
From sukla-dhyāna, no impurity can arise. “Who so, having destroyed the stains of infatuation and being detached from sense-objects, restrains his mind and abides in his innate nature, becomes a contemplator of the self.934
Amộtachandra in explaining this verse of Kundakunda says: “To the self whose stains of infatuation are destroyed belongs detachment from sense-objects, because
1. “पृथक्त्वैकत्ववितर्कसूक्ष्मक्रियाप्रतिपातिव्युपरतक्रियानिवर्तीनि।” Tattvārthādhigama
sūtra, IX, 39. 2. "gant are yafas: 1" Ibid, IX, 37. 3. “op? Data:1”, Ibid, IX, 38. 4. Pravachana-sāra by B. Faddegon. II, 104.
