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quiet meditation as he is totally extrovert and hence far away from self. In fact, the object of meditation is to be nearer and with the self and ultimately to be one with the self and this is impossible for one who is indulging in ärta and raudra dhyāna. So one has to steer clear of these two for entering into the domain of the latter two dhyānas, namely, the dharma and the Sukla ones. This one can do by constantly remembering that all worldly involvements are nothing but bindings and unless they are shaken off, no real benefit will accrue from meditation. To put it in simple words, one has to be antaratman by ceasing to be bahirātman. Then only one can practise meditation in the true sense of the term.
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Unlike the former two, Dharma dhyāna (also called subha dhyana) is efficacious in scaling higher spiritual stages. For entering into this type of meditation one's conduct must be moral and professional practices also must be ethical and judicious. Such conduct and practices will entitle him to acquire some spiritual qualities (ātmaguņas). If he is successful in maintaining good moral character and ethical practices in profession and day-to-day life. his passions will subside and the path of the enlightened will be easily treadable for spiritual progress.11 Dharma dhyāna is divided into 16 sub-types. These are discussed by Śrīmad in chapters
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