Page:A History of Indian Philosophy Vol 1.djvu/219

VI] A nti-thezstic Arguments 2°3 and without samatva there is no dhyana. In order to make the mind steady by dhyana one should think of 11laitri (universal friendship),pra11loda (the habit of emphasizing the good sides of men), kanlzii (universal compassion) and 1lliidlzyastlta (indifference to the wickedness of people, i.e. the habit of not taking any note of sinners). The J aina dhyana consists in concentrating the mind on the syllables of the J aina 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. J aina yoga is thus a com- plete course of moral discipline which leads to the purification of the mind and is hence different from the traditional Hindu yoga of Patafijali or even of the Buddhists l . Jaina Atheism 2 . The N aiyayikas 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 Isvara (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," (I) that which is made up of parts (siivayava), 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 (vikiirit- va11l). Again, what is meant by being "made up of parts "? If it means existence in parts, then the class-concepts (siimiillya) existing in the parts should also be regarded as effects, and hence destructible, but these the N aiyayikas regard as being partless and eternal. If it means" that which has parts," then even" space" (iikiisa) 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 1 Yogafastra, by Hemacandra, edited by Windisch, in Zeitsch1'ift der Deutschm A/arg. Gesellschaft, Leipsig, 1874, and DraV)'aSaf!lgraha, edited by Ghoshal, 191i. 2 See GUI;Jaratna's Tarkarahasyadipiktl.