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Now, the object of concentration may be profane and holy in character. The mind may concentrate either on the debasing and degrading object, or on the object which is uplifting and elevating. The former category is divided into two types, namely, Dharma-Dhyāna and Sukla-Dhyāna (Prasasta), and the latter, also into two types, namely, ArtaDhyāna and Raudra- Dhyāna (Aprasasta). S2 The Praśasta category of Dhyāna has been deemed to be potent enough to make the aspirant realize the emancipated status. 53 On the contrary, the Apraśasta one forces the mundane being to experience worldly sufferings. 54 Thus those who yearn for liberation should abjure Ārta and Raudra Dhyānas and embrace Dharma and Sukla ones.” In dealing with Dhyāna as Tapa, we are completely concerned with the Praśasta types of Dhyāna, since they are singularly relevant to the auspicious and transcendental living. But we propose, in the first instance, to discuss the nature of Aprašasta types of Dhyāna, since its exposition would help us to understand clearly the sharp distinction between the two categories of Dhyāna. Apraśāsta Dhyāna
(a) Ārta-Dhyāna The word “Ārta' implies anguish and afflictions; and the dwelling of the mind on the thoughts resulting from such a distressed state of mind is to be regarded as Ārta-Dhyāna. 56 In this world of storm and stress, though these are illimitable things which may occasion pain and suffering to the empirical soul, yet all of them cannot be expressed by the limited human understanding. The four kinds of Ārta-Dhyānas have been recognized.
1) The first concerns itself with the fact of one's being constantly occupied with the anxiety of overthrowing the associated undesirable objects (Anișta Samyogaja) of varied nature. 58
Spiritual Awakening (Samyagdarśana) and Other Essays
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