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The second defect is named vicikitsā which means a sense of doubtfulness in regard to the nature of the object of meditation. To remove this defect, there arises in the mind what is generally known as vicāra which seeks to ascertain the nature of the Ālambana. This thought helps the mind to be free from being swayed by the doubt. In this way the mind becomes free from doubt and incertitude. Then arises the quality called prīti which removes the defect called vyāpāda meaning anxiety and suspense. The strength of prīti removes this anxiety from the mind.
The next stage is represented by Sukha as a sense of ease. When this arises, mental and physical sorrows come to an end. The result of this is the origin of the sense of quiet and tranquility in the mind which removes the defect known in Pāli literature as Audhatta KaukȚtta.
The next quality which appears after Prīti is called Ekāgratā or concentration. This removes the habitual restlessness that characterises the mind.
When all this happens, the mind of the world of desires becomes lost in Upacara Samadhi which is the highest perfection attainable by this mind.
We have spoken now the five higher qualities as gradually evolving aspects of the meditative mind but we must remember that transition into the higher plane of Rūpadhyāna has not yet taken place We have spoken of concentration or Ekāgratā. When this becomes perfect, the Dhyāna also is said to be perfect. It may be stated in this connection that there are certain moments in the gradual evolution of the dhyāna in the world of desire. These graded stages are really so many successive moments in the transformation of consciousness. The first stage of the Upacāra meditation is called parikarma. This stage is really speaking nothing but a precipitate fall of the 'mind with the velocity of lightning as it were into its ālambana or object. This is a very important step in the onward movement of the medita
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