________________ Conclusion li fipally eradicated at the twelfth gunasthana by means of the second variety of sukla meditation, the last two varieties of it being in demand during the last few moments in the life of the enlightened saint. The aforesaid four virtues of maitri, karuna, mudita and upeksa enjoy a respectable position in the systems of meditation propounded in Jainism, Buddhism as well as Sankhya-Yoga, and are relevant to all spheres of life, spiritual, moral and social. The spiritually advanced saint is the beacoa to the unealightened masses and the social philanthope is the originator of an environment that is congenial to the saints and beneficial to the masses. Both the saint and the social philanthrope derive their strength from these virtues. There is no antagonism between social welfare and spiritual detachment. Renunciation of the world does not mean antipathy towards it. It is mere spiritual aloofness, neither worry nor care, that enables the saint to look at the world dispassionately and take the lead. Such renunciatian or aloofness is possible only for a person who has purged his animal urges and mental and moral perversities by means of meditation. The orthodox Jaina doctrine of meditation was not fundamentally different from other orthodox doctrines that were contemporaneous with it. This has been amply shown by us in our present essay. The heterodox elements that entered into it in later times were shared by all other doctrines that underwent radical change in course of time. This change should be the subject matter of an independent study exclusively devoted to it.
