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Yogasastra Chapter 7 also treats dhyana in similar aspects, i.e., meditator, object of meditation, and its result. Under the object of meditation, dhyana is subdivided into four heads, i.e., pindastha ( Ch. 7), padastha (Ch. 8), rūpastha ( Ch. 9), and rupavarjita (Ch. 10). In the 10th chapter, immediately after the description of rūpavarjita, dharmya dhyāna is again classified under the head of the object of meditation into the traditional four divisions, e.g, ājñā-vicaya. It is followed by the explanation of the result of dharmya dhyāna. Śukla dhyana is introduced in the Chapter 11, and the 12th chapter ends with the description of its result. Hemacandra thus categorizes both four sthas and four subdivisions of dharmya dhyāna under the object of meditation. He does not try to subordinate the four sthas to any one of the subdivisions of dharmya dhyana. In another word, dharmya dhyana which can be subdivided by the object of meditation has two methods of classification, non-agamic and agamic. He mentions also that dharmya dhyana is the cause of Heaven, and śukla dhyana, of emancipation. Sukla dhyāna cannot be subdivided by the object of meditation, and it is treated according to the tradition. Jñanarṇava accepts the orthodox classification of dhyana into four, i.e., arta, raudra, dharmya, and Sukla, with four subdivisions each. Subhacandra places the four sthas under the 4th or the final subdivision of dharmya dhyana (Ch, 36) in due order, i.e., pindastha (Ch. 37), padastha (Ch. 38), rūpastha (Ch. 39), and rūpātīta (Ch. 40). In its 36:185, after the explanation of the three worlds, Subhacandra deliberately introduces the next step,
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