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Epistemology of Jainas
preliminary concentration (parikamma-samādhi). Then by more intense concentration of the mind the image is divested of its concrete, sensuous, or imaginal form, and is converted into an abstract conceptualized image, though not completely deindividualized. The concentration of the mind on this conceptualized image during the period of transition from normal consciousness to super-normal consciousness is still known as access concentration (Upacara-Samadhi). At this stage there intervenes the lowest order of supernormal consciousness known as the first Rūpa-jhāna.
There are five rūpa.jbānas, which consist in the gradual elimination of the factors of consciousness and attainment of an intensified inward vision and on absolute equanimity or hedonic indifference.
The higher stages of samādhi in the yoga system are attained by concentrating the mind on subtler and subtler objects. Bu the higher stages of Jhāņa in the Buddhist system are attained by eliminating the factors of consciousness gradually.
Above the level of Rūpa-citta there is the arūpa.ciita which is concerned with Arūpaloka or the world of the invisible or formless. The Anūpaloka is entirely non-spatial. And the experience of this world can never be sensuous. In the highest stage of the Rūpa citta, which is attained by the gradual elimination of the factors of consciousness, there is the abnormal clarity of inward vision or intuition together with hedonic indifference or equanimity. Above this stage there is no longer elimination of factors of consciousness, but all consciousness of distinction or limitations. There are four stages of Arūpa jhāņa.
When the mind transcends all these different stages of supernormal consciousness concerned with the Rūpaloka and the Arūpaloka, it attains the highest stage of supernormal consciousness which is called transcendental or supermundane consciousness (lokottara citta).
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