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Many spirits responded and contributed their reminiscences which were examined by the Council and, when they did not contradict the sûtras and the Vinaya, were accepted, but otherwise were rejected. The selected pieces were grouped according to their subject-matter. Those about wisdom formed the Prajñâ Grantha, and those about meditation the Dhyâna Grantha and so on.
They are attained according to the Yoga Sûtras by the exercise of saṃyama which is the name given conjointly to the three states of dhâraṇâ, dhyâna and samâdhi when they are applied simultaneously or in immediate succession to one object of thought . The reader will remember that this state of contemplation is to be preceded by pratyâhâra, or direction of the senses inwards, in which ordinary external stimuli are not felt.
They constitute the path that leads to the self. 'That which has Brahman for its origin' implies the Vedas. Commentators differ about what is implied by the ten or the twelve. Nilakantha thinks that the ten mean the eight characteristics of Yoga, viz., Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi, and Tarka and Vairagya.
Then that Ârâda, according to the Sutras and Sâstras, spoke: "Yourself using wisdom is the expedient; but I will further dilate on this a little; first by removing from the crowd and leading a hermit's life, depending entirely on alms for food, extensively practising rules of decorum, religiously adhering to right rules of conduct; desiring little and knowing when to abstain, receiving whatever is given in food, whether pleasant or otherwise, delighting to practise a quiet life, diligently studying all the Sûtras and Sâstras; observing the character of covetous longing and fear, without remnant of desire to live in purity, to govern well the organs of life, the mind quieted and silently at rest; removing desire, and hating vice, all the sorrows of life put away, then there is happiness; and we obtain the enjoyment of the first dhyâna.
Mandavya forced Dharma to admit that plea in the matter of punishment for offences. Both Dharana and Dhyana are processes or, rather, stages of Yoga. The former implies the fixing of the mind on one thing; the latter is the abstraction of the mind from surrounding objects. Valhika was the sire of Somadatta and the grandsire of Bhurisravas.
On Mount Bhatika a heavenly being of eminent distinction, whose name was Pañkasikha, receiving the law, attained Dhyâna; in the village of Vainushta, he converted the mother of the celebrated Nanda.
He was a king's son from southern India; his name Bodhidharma; and one would like to know what the records of the Great Lodge have to say about him. For he stands in history as the founder of the Dhyana or Zen School, another form of the name of which is Dzyan; when one reads The Voice of the Silence, or the Stanzas in The Secret Doctrine, one might remember this.
Those going by the former reach the Sun; while those that go by the latter reach the Moon. The first is that which is according to the rites inculcated in the Srutis; second is according to the procedure laid down in the Smritis, and the third is the way or manner constituted by Dhyana or meditation. Vide Sankhya karika.
From this time forth my words are done, this is my very last instruction." Then entering the Samâdhi of the first Dhyâna, he went successively through all the nine in a direct order; then inversely he returned throughout and entered on the first, and then from the first he raised himself and entered on the fourth.
At the command of the Grandsire, and through my own energy, Vidura of great intelligence was procreated by me upon a soil owned by Vichitraviryya. A deity of deities, and eternal, he was, O king, thy brother. The learned know him to be Dharma in consequence of his practices of Dharana and Dhyana. He is always engaged in penances, and is eternal.
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