sects, and, together with caste, is regarded as one of the burning questions of the day.
v. DhyānaKarma is also destroyed by meditation (Dhyāna), which the Jaina consider to be another austerity; but it must be remembered that there are also two evil ways of meditating: one, grieving too much for the dead (Ārta dhyāna), wailing and beating one's breast in grief for them; and the other, remembering with anger any personal injuries one may have sustained and brooding over them (Raudra dhyāna); by doing either of these things one only accumulates karma instead of destroying it. There are, however, two good ways of meditation: the first is thinking on religious subjects in accordance with the precepts laid down in the sacred books (Dharma dhyāna); and the second (which can only be performed after Dharma dhyāna) is the purest and highest meditation of all (Śukla dhyāna), when, freed from all earthly thought and cares, the soul meditates on the fact that it itself is on the way to become a Siddha.
vi. Utsarga.The last discipline (Utsarga) consists in showing and feeling absolute indifference to the body and its needs. Only ascetics as a rule practise this in its furthest development (Pādopagamana santhāro), which leads to death. The sādhu climbs some sacred hill such as Pārasnātha, Girnār, or Śatruñjaya; and there, in order to do nothing that may lead to karma, he does absolutely nothing at all, but awaits death without moving hand or foot, head or body. The influence of a negative religion is then worked out to its irresistible conclusion, and with all the sorrows and ills of the world waiting to be relieved, the soldier deserts his post in order to free his own soul from suffering.
It is strange that a religious system which begins with the most minute regulations against the taking of the lowest insect life should end by encouraging human suicide.
