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CHAPTER NINE
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dhyāna was performed for a day, a day-and-night, or a still longer period then the meaning is that the course of dhyāna was prolonged for that much period. Thus what happened was that first dhyāna was performed in relation to some one object, then it was performed in relation to the same object taken in some other form or in relation to some other object, and the process was continued still further—all this being called prolonging the course of dhyāna. Of course, this time-limit of antarmuhūrta pertains to the dhyāna of a non-omniscient; for so far as the dhyāna appropriate to an omniscient is concerned, its time-limit can be still longer—the reason being that the firm endeavour pertaining to the activities of manas, speech and body can be sustained by an omniscient for a pretty long period. One more point to note, the object in relation to which dhyāna proceeds is
ot of the form of a substance taken in its totality but only some one part—some one mode—of it; for reflection in relation to a substance is possible only through the medium of one or another of its modes. 27-28.
Ārta, raudra, dharma, śukla—these are the four sub-types of dhyāna. 29.
Of these, the last two are a cause of mokṣa. 30.
Of the above four types of dhyāna, ārta, and raudra these two, since they are a cause of the worldly transmigration, are evil-dhyāna and so are worthy of rejection; on the other hand, dharma and śukla these two, since they are a cause of mokșa, are noble-dhyāna and so are worthy of acceptance. 29-30.
An Account of the Ārta Type of Dhyāna :
If a disagreeable thing has come in one's possession then a constant reflection as to how to get rid of it—that is the first ārta-dhyāna. 31.
If an ailment has attacked one then a constant reflection as to how to get rid of it--that is the second ārtadhyāna. 32.
If an agreeable thing has gone out of one's possession
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