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MOKSHA
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syllable (the middle part of the word arhanta) its stem, shining like burnished gold. He should then imagine smoke slowly emanating from the upper stroke of the holy syllable () and, assuming the form of a flame of fire, scorching and burning up, in the region of the heart, another lotus of eight petals representing the eight kinds of karmas. The fire is finally to be imagined as having spread to all parts of the body, surrounding it in the form of a triangle, burning and reducing it to ashes. (c) Aśvāsani dharana which consists in the contemplation of powerful winds blowing away the ashes of the body from the soul, and scattering them about in the four directions. (d) Varuni dhāraṇā. The yogi now imagines a great downpour of rain which washes away the remnants of the ashes of the body from the soul, leaving the latter in the condition of its natural purity, that is as the pure effulgence of intelligence.
(e) Tattva-rupavati dhāraṇā. The yogi now contemplates his soul as the possessor of all the divine attributes and qualities, having an effulgent 'body' of pure, radiant spirit, free from all kinds of karmas and material encasements, and the object of worship and adoration on the part of devas and men.
(2) Padastha dhyana which means contemplation with the aid of holy mantras (sacred formulas), such as rari (namoarhantāṇām), and the concentration of mind on the centres of dhyāna.
(3) Rupastha dhyāna consisting in the contemplation of the holy form of arhanta (Tirthamkara), seated in the celestial pavilion, attended by Indras (rulers of devas, or heavenly kings), of radiant, effulgent glory, spreading peace and joy all round.
(4) Rupatita dhyana, or meditation on the attributes of the siddhatman. This form of dhyana consists in the contemplation of the pure qualities of the perfect, bodiless Souls accompanied with the belief that he who is engaged in meditation is also endowed with the same attributes.
