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TATTVĀRTHA SŪTRA
takes up for consideration some one object-of-the-form-of-mode and undertakes in relation to it a reflection dominated by oneness or non-difference, again when sticking to some one of the three types of yoga-viz. those pertaining to manas, speech, body-he introduces no change in the form of a transition from word to meaning or vice versa or from one type of yoga to another, then the dhyāna concerned is called ekatvavitarka-avicāra. For in this dhyāna even if it is based on scriptural knowledge, there is mainly a reflection over ekatva or oneness—that is, over abheda or nondifference and there is introduced in it no change as to meaning, word or yoga. As for these two subtypes of dhyāna when one's practice of the first that is dominated by difference has become firm, only then is one enabled to perform the second that is dominated by non-difference. Thus just as the poison of a snake etc. circulating throughout the body is, by means of a magical chant or the like, concentrated on the spot stung, similarly, one's mind unsteadily wandering about amidst the multifarious objects of the world is, by means of dhyāna, made steady by being concentrated on some one object. When the steadiness of mind thus becomes firm then just as a burning mass of fire becomes extinct in case all fuel minus a little one—or all fuel whatsoeveris withdrawn away from it so also does the mind, which in the above manner has been made steady by being concentrated on some one object, ultimately becomes absolutely calm. That is to say, its fickleness is done away with and it becomes free of all wavering—with the result that all concealment vitiating knowledge is dissolved and omniscience makes its appearance. And when the omniscient Lord, during the course of the process called cessationof-yoga', ultimately takes recourse to just a subtle bodily yoga
1. The course of the process is supposed to run as follows: First of all, with the help of the gross yoga of body the gross yogas of speech and manas are rendered subtle. Then with the help of the subtle yogas of speech and manas the gross yoga of body is rendered subtle. Then with the help of the subtle yoga of body the subtle yogas of speech and manas are stopped altogether. Lastly, the subtle yoga of body too is stopped altogether.
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