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The Highest Form of Tapas: Dhyāna
379
It should be added that little by little, as one perseveres in the endeavour, concentration becomes more and more continuous, natural and spontaneous. One abides uninterruptedly in a state where one's inner mental dispositions are conducive to dharma-dhyāna.28 and, once one is confirmed in this state, an effort of concentration is no longer necessary, the ātman is already awakened to its own self, and this is niscaya-dhyāna.29
iii) The method above all others
Repeat the mantra) and concentrate upon (the mantra which] calls upon the parameșthins in thirty-five, sixteen, six, five, four, two or one syllables, and other (mantras) in accordance with the guru's teaching. 30
Mental concentration, on the Namaskāra-mantra above all or on some other mantra, is by far the most ancient, simple and usual method, the japa, the repetition and murmuration of the syllables, and the dhyāna taking place simultaneously.31 In order to maintain the dhyāna, a progression is recommended, namely, that one should concentrate progressively on fewer and fewer syllables. The fewer the syllables, the more intense and unified the concentration. These syllables, whether put together to form a word or pronounced singly, are decply meaningful; they symbolize the parameșthins. One can combine these syllables in different ways, provided, of course, that the combination makes sense. Thus, the sixteen syllables could be: arahamtā, siddhā, āyariyā, uvajjhāyā, sāhū, (arhat, siddha, ācārya,
28 Cf. DhyanSat 65; we shall see this in greater detail in the Tattvanu.
29 Cf. DravSam 55 and comm.
30 paņatisa sola chappana cadu dugamegam ca javaha jhãeha
parametthi vācayāṇam annam ca gurūvaeseņa. DravSam 49.
31 Cf. YB 382-385; P 478 (f.
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