________________
Dravyasamgraha
ful winds blowing away the ashes of the body from his soul,
and scattering them about in all directions. (d) Vāruņi dhāraņā. The yogi should further imagine a great
downpour of rain washing away the ashes of the body that might still be sticking to the soul, leaving it in the condition
of its natural purity as a pure Effulgent Spirit. (e) Tattva-rūpavati dhāraņā. The yogi now contemplates on
his soul as possessed of all divine attributes, all-knowing, free from all kinds of bonds, the conqueror of death and the object of worship and adoration on the part of devas and men.
(2) Padastha dhyāna consists in contemplation with the aid of holy mantras (sacred formulas), such as ņamo arhantāņam. (3) Rūpastha dhyāna is contemplation of the form of the Tīrthankara, sitting in a celestial pavilion, attended by Indras (rulers of devas), of radiant effulgent glory, and expounding dharma.
(4) Rūpātīta dhyāna consists in contemplation of the pure qualities of Perfect Souls in nirvāṇa, accompanied by the belief that the contemplating soul is also like Them in all essential respects.
As to the why and the wherefore of the process of dhyāna, it is evident that Self-contemplation is possible only in three ways, viz: (1) with the aid of thought forms, (2) by means of words, and (3) by feeling the pulsation of Life in certain nervous centres in the body. These are the three yogas which have been already referred to; and their changing is due to their instability in all stages prior to the thirteenth, where only one of them is operative. Even this remaining yoga is destroyed in the fourteenth stage when there is complete separation between spirit and matter, so that the final form of pure Self
.....
.......
.
.... 170
