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अध्याय-९
'Ekāgra' means having one point, edge or object. Thought is characterized by throbbing or quivering, as it embraces several objects. Concentration is turning the thought away from several objects and fixing it on one. By this the nature of meditation has been described. 'Muhurta' is the period of time. Within one muhurta is 'antarmuhurta'. The time limit is within one muhurta. It is not possible to maintain concentration beyond that. A contention is raised: if curbing or restraining the thought is meditation then meditation is non-existent like the horns of a donkey. There is no contradiction. It is said to be non-existent from the point of view of the removal of other thoughts, but existent with regard to the particular thought. Non-existence is the other form of existence and it too is the characteristic of an object, as it is admitted to be a cause. Or 'nirodha' is not an abstract noun. What else is it? It is a verbal noun. That which is confined is confinement. Confinement of thought is the purport. Knowledge which shines without quivering, like the steady flame, is meditation-dhyāna.
The types of meditation-dhyāna - are mentioned next.
आर्तरौद्रधर्म्यशुक्लानि ॥२८॥
[ आर्तरौद्रधर्म्यशुक्लानि ] आर्त, रौद्र, धर्म्य और शुक्ल - ये ध्यान के चार भेद हैं।
The four subdivisions of meditation - dhyāna - are: painful (sorrowful) - arta, the cruel - raudra, the virtuous (righteous) - dharmya, and the pure - śukla.
That which is the cause of pain is 'arta'. 'Raudra' means cruel temperament. 'Dharmya' has been defined as 'with virtue'. That which arises from purity is 'pure' - śukla. These four kinds of
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