ly enjoyments, then with a
mind full of peace he gets rid of all passions, and then he should
take to the performance of dhyana or meditation by deep concentration.
The samatva or perfect equality of the mind and dhyana
are interdependent, so that without dhyana there is no samatva

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and without samatva there is no dhyana. In order to make the
mind steady by dhyana one should think of _maitri_ (universal
friendship), _pramoda_ (the habit of emphasizing the good sides of
men), _karu@na_ (universal compassion) and _madhyastha_ (indifference
to the wickedness of people, i.e. the habit of not taking any
note of sinners). The Jaina dhyana consists in concentrating
the mind on the syllables of the Jaina prayer phrases. The
dhyana however as we have seen is only practised as an aid to
making the mind steady and perfectly equal and undisturbed
towards all things. Emancipation comes only as the result of the
final extinction of the karma materials. Jaina yoga is thus a complete
course of moral discipline which leads to the purification
of the mind and is hence different from the traditional Hindu
yoga of Patanjali or even of the Buddhists [Footnote ref 1].

Jaina Atheism [Footnote ref 2].

The Naiyayikas assert that as the world is of the nature of
an effect, it must have been created by an intelligent agent and
this agent is Is'vara (God). To this the Jain replies, "What does
the Naiyayika mean when he says that the world is of the nature
of an effect"? Does he mean by "effect," (1) that which is made
up of parts (_savayava_), or, (2) the coinherence of the causes of a
non-existent thing, or, (3) that which is regarded by anyone as
having been made, or, (4) that which is liable to change (_vikaritvam_).
Again, what is meant by being "made up of parts"? If it
means existence in parts, then the class-concepts (_samanya_)
existing in the parts should also be regarded as effects, and hence
destructible, but these the Naiyayikas regard as being partless and
eternal. If it means "that which has parts," then even "space"
(_akas'a_) has to be regarded as "effect," but the Naiyayika regards
it as eternal.

Again "effect" cannot mean "coinherence of the causes of a
thing which were previously non-existent," for in that case one
could not speak of the world as an effect, for the atoms of the
elements of earth, etc., are regarded as eternal.

Again if "effect" means "that which is regarded by anyone as

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