Hajarimalmuni Smruti Granth

Author(s): Shobhachad Bharilla
Publisher: Hajarimalmuni Smruti Granth Prakashan Samiti Byavar

Page 1010

पंचम अध्याय : ५७
syllable, &. Afterwards he should imagine that the smoke is slowly coming out of the upper stroke of the holy syllable , and that after some time the smoke turns itself into a flame of fire which burns the lotus of eight petals situated in the region of the heart. After this lotus, which represents the eight kinds of Karmas, has been reduced to ashes, the Yogi should imagine a fire sorrounding the body. After the body is reduced to ashes, the fire, in the absence of anything to burn, is automatically extinguished. This type of contemplation is called Agneyi-dhāraṇā.152 (c) The Yogi should then imagine the powerful winds which are capable of blowing away the ashes of the body. After the ashes are imagined to be blown away, he should imagine the steadiness and calmness of the wind. This type of contemplation is called Svasanā dhāraņā.153 (d) The Yogi should then imagine heavily clouded sky along with lightening, thundering and rain bow. Such imagination should culminate in the constant downpour of big and bright rain drops like pearls. These rain drops are required to be imagined as serving the holy function of washing away the remnants of the ashes of the body. This type of contemplation is called Väruņi-dhāraņā.154 (e) Afterwards the Yogi should meditate his own soul as great as an omniscient, as bereft of seven constituent elements of the body, as possessed of radiance which is as immaculate as the full-orbed moon. He should, then, contemplate his soul as associated with supernormal features, as seated on the throne, as adored and worshipped by Devas, Devils and the men. After this he should meditate his soul as free from all kinds of Karmas, as possessed of all the divine attributes and qualities. This is called Tattvarüpavati-dhāraņā.155 With this finishes the practising of the Pindasthadhyāna which leads to the blissful life enduring and everlasting. 156 (2-4) The Padastha-dhyāna means contemplation by means of certain Matric syllables, such as 'Om', 'Arahanta' etc.157 Subhacandra draws attention of the number of such syllables which need not be dealt with here. The Rupastha-dhyāna consists in meditating on the divine qualities and the extraordinary powers of the Arahantas.168 The Yogi by virtue of meditating on the divine qualities imagines his own self as the transcendental self and believes that "I am that omniscient soul and not anything else. 159 "The Rupātita-dhyāna implies the meditation on the attributes of Sidhātman. In other words, the Rupätita-dhyana is that wherein the Yogi meditates upon the self as blissful consciousness, pure, and formless. 160 We have thus dwelt upon the various processes of Dhyāna. These different processes which may be brought under Prasasta-dhyāna are capable of leading us to the supreme state of transcendental existence. All this was a digression from the traditional enumeration which recognises four kinds of Dharma-dhyāna and four kinds of Sukla-dhyana. We shall now deal with these kinds of Dhyāna. Dharma-dhyāna The word 'Dharma' implies the veriable nature of things, the ten kinds of Dharma, the triple jewels and the protection of living beings.161 The four types of Dharma-dhyāna have been recognised, namely, (1) Ajña-vicaya, (2) Apāya-vicaya, (3) Vipāka-Vicaya, and Lastly (4) Sansthāna-vicaya.162 (1) When the aspirant finds no one to preach, lacks subtle wit, is obstructed by the rise of Karmas, is encountered with the subtleness of objects and experiences the deficiency of evidence and illustration in upholding and vindicating any doctrine, he adheres to the exposition of the Arahanta after believing that the Arahanta does not misrepresent things. The aspirant may thus be said to have performed Ajñā-vicaya Dharma-dhyäna.163
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