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5. Dhyana-Subha Dhyana (Dharma Dhyana and Sukla Dhyāna) and 6. Kāyotsarga (renunciation of body in religious meditation).
Prof. Rhys Davids writes :
*Diogenes, and his parallel in India, Mahāyira founded important schools which have left their mark on history."
It must he said without disrespect to anyone, that Western Scholars have not as yet realized the value of the kind of penance preached by Sramaņa Bilugavāna Mahāvira, and the exact kind of penance done by himself they are, therefore, looking upon the penance of Sramaņa Bhagavāna Mahāvira only as Self-Mortiiication.
Fifthly. There was no distinction of superiority or inferiority among the castes, in the Religion preacheci by Śramaņa Bhagavāna Mahävita.
People of all the castes had an equal right in the acquisition of the Main Goal of life i-e the Moksa (Final Emancipation).
Vāda.
During this time, there were a number of Vadas (theories) among people of different religi n.3.
Suagadāñga (Sutra Kritānga - the Second Anga of the Jainasmentions the following four kids of Vâdas among the followers of other religio's VIZ 1. Krijāvāda 4. A-kriyāvāda 3. A-Jnāna vada and 4. Vinay:'-yáda.
1. Kriyāvāda-The followers of this theory believe that Atma (the Soul) is the kartā (dcer) of all Karmas All the living functions and activities of the body are done by Atmã (the Soul). But how this activity originates is a much-discussed question Some say that it is done by lśvara (a supreme agency), some say that it is done by Kila tine ; some say that it is done by Atmā; some say that it is caus! by Purusārtha 'manly vigour); and some say that these things happen naturally, that is to say, it is the natural attribute of these th rgs to happen thus.
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