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JAINA PSYCHOLOGY
a particular object from different viewpoints. At this stage of meditation, the mental activity of a meditator is not confined to a particular characteristic or aspect of the object. The thought moves from one aspect to another. This is in regard to mental activity. Regarding the activities of his body and speech, there is, however, a slight movement. This movement consists in a definite change from one verbal symbol to another, from one kind of physical activity to that of another. The second kind of metaphysical contemplation is opposed to the first one in this particular sense. There is no movement in it. It is free from any change of activity. Besides, the thought concentrates upon a single aspect of an object. Unlike the first type, it does not concentrate upon the various characteristics of a particular phenomenon. In the third type, the mental as well as the vocal activities of the meditator are completely arrested. He possesses some subtle physical activities only. Thus, excepting certain essential physiological activities all the activities of the mind, the verbal sense-organ, and the gross body are totally stopped at this stage of meditation. In the last type which immediately and necessarily follows the previous one, the remaining physical activities, too, are stopped. In this state of spiritual evolution, or say spiritual realisation, the self exists in its pristine nature. It is, really speaking, not a stage leading to self-realisation, but selfrealisation itself. It is not a means to some end but the end in itself. This is the consummation of meditation. This is the highest stage of ecstasy-asamprajñāta samādhi. There is no fear, no delusion, no attachment, in this state. In it the inflow of new karmic matter is absolutely stopped, the annihilation of the accumulated karmas is complete. ROLE OF MORTIFICATION
The Jainas emphasise the practice of physical austerity such as fasting, giving up of delicious diet, etc., for the sake of spiritual purification. They do not admit the value of physical mortification for its own sake. It is good so long as it serves the cause of selfrealisation. It is a means to that end. It should not be mistaken as the end in itself. It is not for its own sake but for the sake of a higher stage. "The six forms of physical austerity practised in a right manner result in non-attachment, lightness of the body, con
1 Dhyana-bataka, 77-82.
