To think that if the mind is purified by the thoughts of universal friendship and compassion and the passions are removed, then only will good {_s'ubha_) accrue to me, but if on the contrary I commit sinful deeds and transgress the virtues, then all evil will befall me, is called âsravabhâvanâ (meditation of the befalling of evil). By the control of the âsrava (inrush of karma) comes the sa@mvara (cessation of the influx of karma) and the destruction of the karmas already accumulated leads to nîrjarâ (decay and destruction of karma matter). Again one should think that the practice of the ten dharmas (virtues) of self control (_sa@myama_), truthfulness (_sûn@rta_), purity (_s'auca_), chastity (_brahma_), absolute want of greed (_akiñcanatâ_), asceticism (_tapas_), forbearance, patience (_ks'ânti_), mildness (_mârdava_), sincerity (_@rjutâ_), and freedom or emancipation from all sins (_mukti_} can alone help us in the achievement of the highest goal. These are the only supports to which we can look. It is these which uphold the world-order. This is called dharmasvâkhyâtatâbhâvanâ. Again one should think of the Jaina cosmology and also of the nature of the influence of karma in producing all the diverse conditions of men. These two are called _lokabhâvanâ_ and _bodhibhâvanâ_. When by the continual practice of the above thoughts man becomes unattached to all things and adopts equality to all beings, and becomes disinclined to all worldly enjoyments, then with a mind full of peace he gets rid of all passions, and then he should take to the performance of dhyâna or meditation by deep concentration. The samatva or perfect equality of the mind and dhyâna are interdependent, so that without dhyâna there is no samatva 203 and without samatva there is no dhyâna. In order to make the mind steady by dhyâna one should think of _maitrî_ (universal friendship), _pramoda_ (the habit of emphasizing the good sides of men), _karu@nâ_ (universal compassion) and _mâdhyastha_ (indifference to the wickedness of people, i.e. the habit of not taking any note of sinners). The Jaina dhyâna consists in concentrating the mind on the syllables of the Jaina prayer phrases. The dhyâna 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 Patañjali or even of the Buddhists [Footnote ref 1]. Jaina Atheism [Footnote ref 2].