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wreaking vangence (Roudra dhyana) expresses itself into four forms viz,
(a) Hisånubandhi, (6) Mrishånubandhi, (c) Steynubandhi, (d) Samrakshanu bandhi
Arta and Roudra Dhydnas always lead mind to concentrate its energies on things extra-ongaric. These instead of dissipating the karmic energetics rather keep the jiva under such influence as to acquire karmamatter subjecting it to the repetition of births and deaths in the different grades sansár.
(3) But the third one, Dharma dhyâna which means constant thinking of the ways and means to and following the same in prac. tice for the realisation of the true nature of our inward self, helps the piva to work out its own karma. Dharma dhyana has been analysed into four phases, namely, (a) Agnâ vichaya—to have a firm faith
and sincere belief in the metaphysical conslusions as arrived at by the omniscient kevalins and
and in their teachings. (6) Apåya vichaya--the belief that what
is non-self is not only alin to the
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