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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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[Footnote 1:_Yogas’astra,_ by Hemacandra, edited by Windisch, in Zeitschrift der Deutschen Morg.  Gesellschaft, Leipsig, 1874, and Dravyasa@mgraha, edited by Ghoshal, 1917.]

[Footnote 2:  See Gu@naratna’s Tarkarahasyadipika.]

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having been made,” then it would apply even to space, for when a man digs the ground he thinks that he has made new space in the hollow which he dug.

If it means “that which is liable to change,” then one could suppose that God was also liable to change and he would require another creator to create him and he another, and so on ad infinitum.  Moreover, if God creates he cannot but be liable to change with reference to his creative activity.