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the ashes of the body from the soul, and scattering them about in the four directions. (d) Varuni dhârná. 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.
MOKSHA.
(e) Tattva-rupavati dhârnâ. The yogi now contemplates his soul as the possessor of all the divine attributes and qualities, having an effulgent 'body' of pure, radiant will, 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 Ti varu (namoarhantânam), and the concentration of mind on the centres of dhyâna.
(3) Rupastha dhyana 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 siddhátman. This from of dhayna 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.
The above are the different forms of dhyana which
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