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metaphor is no more existent [i.e., when the self is no more modified, but stays in its natural state of consciousness, ) it is proved to be the state of deliverance..."
The nature of dhyāna is traditionally understood by the Jaina System as the soul in the mode of unwavering thought. Therefore, ārta and raudra dhyāna are also accepted as its divisions, although they are the causes of rebirth. Later, the scholar like Hemacandra who regards yoga to be consisting of three jewels disregards them as the divisions of dhyana. The rest of the two types, dharmya and sukla, are the means and causes of deliverance. In TattvarthavȚtti I:1, the nature of liberation which is the sole aim of our life is discussed through the lengthy quotation from Somadeva's Yaśastilaka Book 6, Kalpa 1, with an ending verse, "Bliss, knowledge, sovereignty, energy, and supreme subtlety: these are infinite. Therein lies liberation in the religion of Jina.” In a word, deliverance is the realization or revelation of the essential self. And dhyana in the highest stages serves as the cause of it. The nature of dhyāna, liberation, and self, and their interdependent relation, which are the subject matters of the Vţtti 1:1 and IX:27, are condensed in our beginning four blokas, i.e., 3-6.
Tattvarthasutra IX:28 classifies dhyāna into four divisions, i.e., arta, raudra, dharmya, and śukla, of which the last two are the causes of release. The divisions, subdivisions, nature, and meditator of these four types of dhyāna explained in his Votti are summarized in our verse 8-23. Regarding dharmya dhyāna, Pujyapāda and Akalanka consider that it occurs to those in the 4th up
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