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the great vows, which are, excluding the four beginning with maitrí listed in VII:11, codified in the twelve bhāvanās in the two great dhyāna works cited above. Maitri and so on are therein enumerated as the bhāvanās for dharmya dhyāna as already noted. Thus, the nature of “dharmya" was variously sought in relation to bhāvanās in the course of time.
Bhāskaranandi mentions in his verse 24 that dhyana is all classified again into four divisions, i.e., pindastha; padastha, rūpastha, and rüpavarjita (or rūpātīta ). Pūjyapāda and Akalanka are silent about this classification. Nor Bhaskaranandi refers to them in his Vrtti. Dr. A. N. Upadhye draws my attention to the Tantraloka of Abhinavagupta (X, 241 etc.) where Pipdastha etc. are described : this point deserves to be pursued further. Jinabhadra mentions about mantra yoga in the section of śukla dhyāna in Dhyanašataka verse 71. According to Dr. Tatia's Studies in Jaina Philosophy (p. 293-6), Haribhadrasüri is said to have classified yoga into five activities in his Yogavimśika, i.e., sthāna, ūrpa, artha, alambana, and anālambana. In our context, alambana and anālambana, which are comparable to samprajñāta and asamprajñāta samadhi in the Yoga System, are called rūpastha and rūpavarjita, respectively. Somadeva distinguishes lokottara and laukika in his Yaśastilaka, in which our padastha and rūpastha are implied. Nemicandra does not use these technical terms. However, his Dravyasangraha 49 which applauds mantra recitation implies our padastha; its verse 50 suggests rūpastha, and verse 51, rūpātīta.
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