Outlines of Jainism

Author(s): J L Jaini, F W Thomas
Publisher: Cambridge University Press
Catalog link: https://jainqq.org/explore/007587/1

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UC SOUTHERN REGIONAL LIBRARY FACILITY
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OUTLINES OF JAINISM
a

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CAMBRIDGE UNIVERSITY PRESS
C. F. CLAY, MANAGER Eondon: FETTER LANE, E.C. Edinburgh: 100 PRINCES STREET
New York: G. P. PUTNAM'S SONS Bombay, Calcutta, and Aladras: MACMILLAN AND CO., LTD).
Toronto : J. M. DENT AND SONS, LTD. Tokyo: THE MARUZEN-KABUSHIKI-KAISHA
All rights reserred

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Jain Literature Society
OUTLINES OF JAINISM
BY
JAGMANDERLAL JAINI. VI.A.
15AllISTER-AT-LAW. JUDGE OF THE HIGH COURT OF JUDICATURE, IXDORF STATE: PRESIDENT OF THE ALL INDIA JAISA ASSOCIATION; LATE EDITOR OF THY. JAISA
GAZETTE”; AUTHOR OF "ROSAS LAW".
THE LIBRARY UNIVERSIT!: (CI live
LOS ANGELES
Edited (with PRELIMINARY VOTE) by F. 11. THOMAS
Cambridge: at the University Press
1916

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JAIN LITERATURE SOCIETY
HORKS IN PREPARATION
1. The SYĀDVÄDA-MANJARI of Malli-shena: Euglish translation by Dr. N. D. Mironow, of the University of Petrograd
2. The SADDARSANA-SAMUCCAYA of Hari-bhadra Sūri: English translation by Professor L. SUALI, of the University of Pavia.

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DEDICATED
WITH PROFOUND RESPECT TO H.H. MAHĀRAJĀDHIRAJA RAJA RAJESHWARA
SAWAI TUKOJI RÃO HOLKAR BAHADUR, MARATHA,
OF INDORE
BY HIS DEVOTED SERVANT
2005570

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PRELIMINARY NOTE BY F. W. THOMAS
PREFACE
BIBLIOGRAPHICAL NOTE
INTRODUCTION AND HISTORY
OUTLINES Chapter 1: Theology
TABLE
23
99
29
TABLE OF CONTENTS
97
TEXTS--Chapter I: Theology
د.
23
INDEX.
99
23
II: Metaphysics
TABLE
APPENDIX I: Jain Logic
III: Ethics
IV: Ritual
II: Metaphysics
PAGE
ix
xiii
xvii
xix
1-6
facing page 6
7-66
facing page 36
67-73
74-76
77-81
82-111
112-118
II: Cosmogony, Cosmology, Astronomy 119-125 III: Sixty-three Great Persons, etc. . 126-128 IV: 143 Qualities, etc., of Saintly Souls. 129-134
V: The Ancient Jaina Sacred Literature 135-146
147 156

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STEPHEN AUSTIN AND SONS, LTD.
PRINTERS, HERTFORD.

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PRELIMINARY NOTE
The fact of Jainism cannot have been unknown even to the earliest European students of Sanskrit ; indeed, it is more than once mentioned by Sir William Jones himself. But the contemporary existence of the monuments, literature, and adherents of the religion seems to have been first brought to light by those two indefatigable pioneers of Indian research, Colonel Colin Mackenzie and Dr. Buchanan-Hamilton : it was not long before its main tenets were expounded by Colebrooke, whose library of Sanskrit MSS. comprised a fair number of Jaina texts. The full exploration of the canonical literature and the determination of the true chronology were reserved for a later generation of scholars, among whom the greatest merit belongs to Professors Weber, Jacobi, Leumam, and Dr. Hoernle as regards the former task, and to Professors Bühler and Jacobi as regards the latter. In all systematic accounts of Indian literature and religion the Jaina doctrine has necessarily found a place ; but the present

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PRELIMINARY NOTE
position of studies in relation thereto should be viewed in the light of Professor Jacobi's articles in the Encyclopaedia of Religion and Ethics.
The present volume of Outlines is issued by the Jain Literature Society in advance of it series designed to consist principally, but not exclusively, of translations from authoritative texts. We are not, indeed, without convenient manuals in English treating of the subject, such as Dr. J. Burgess' edition of Bühler's On the Indian Sect of the Jainas (London, 1903). Mr. A. B. Latthe's An Introduction to Jainism (Bombay, 1905), Mr. U. D. Barodia's History and Literature of Jainism (Bombay,. 1909), Mr. Hirachand Liladhar Jhaveri's First Principles of Jaina Philosophy (London, 1910), and Mr. H. Warren's Jainism (Madras, 1912); to which there has recently been added the substantial treatise of Mrs. Sinclair Stevenson (The Beurt of Jainism, Oxford and London, 1915, following upon the same author's Notes on Jodern Jainism, Oxford and Surat, 1910): but there is still, we think, room for a work like the present, furnishing in a moderate compass a thorough exposition of the system and its terminology ; while the Texts (in several cases Digambara) which follow the Outlines will be

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PRELIMINARY NOTE
xi
found, if we are not mistaken, an interesting and valuable feature.
It will be seen that the author, though his aim is not propaganda, does not conceal his personal adherence to the Jaina faith; and he is. in fact, an influential member of the lay community. In the case of a doctrine which is also a religion there seems to be an advantage in a treatment by one who is in a position to appreciate practically the several and relative values of the different parts.
Mr. Jaini has generously placed his work at the disposal of the Jain Literature Society, to which he has further entrusted the task of editing it. While performing this duty according to our lights (and with a view to readers in the west as well as in India), we have not modified Mr. Jaini's text to the extent of impairing his full responsibility for the arrangement, the matter. and, the form. On p. 8 it should perhaps have been more explicitly stated that the souls in air, water, fire, etc.. have for bodies the parts of these elements.
The Index is the work of Mr. H. Warren.
F. W. THOMAS, President of the Jain Literature Society.

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PREFACE
CONTACT between the East and the West is of a comparatively recent date : but it has already borne fruit. The East has shed its merely contemplative mood. while the West has outlived its merely materialistic tendencies. There is indeed a general willingness to exchange ideas, whereby the whole of humanity is benefiting.
About a century and a half ago there arose in Europe a great desire to explore the buried and current treasures of the East. Among the religions of Indian origin Brahmanism, 02 Hinduism, was the first to attract attention, but Buddhism soon followed. Jainism, which canie last, made its advent in unfavourable circumstances. The Jainas of India were ignorant of the west and of western methods of study. Worse than this. they were religiously averse to letting non-Jainas read, or even see or touch, their sacred books. In consequence Jainism was misunderstood and misrepresented. Its tradition and teachings suffered from the scholar's partiality for his older and accustomed studies in Brahmanism and Buddhism. But, by the labours

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PREFACE
of men like Weber, Bühler, Jacobi, Hoerule, and others, the credibility of its tradition has been established, and it has been accorded the recognition due to its antiquity and importance. There are also evidences of a more general interest in Jainism as a practical religion. Many persons–Europeans and others—have asked for a small and reliable book on the subject, and not being aware of any work which precisely answers the requirements, I have ventured to put together these Outlines, addressed to a public in India and Europe. The vastness of the subject may help to excuse the inadequacy, of which I am fully conscious.
The Outlines were sketched in England in 1908-9, for the purpose of conveying to Brother H. Warren what little I knew of Jainism. Mr. Warren typed his notes, which helped me considerably in preparing the English portion of the book. My friend Brother Jaina-bhushana Brahmachari Sital Pershadji, of Bombay, helped me to select the original texts at Allahabad in 1913. In the same year in London Dr. F. W. Thomas, of the India Office Library and President of the Jaina Literature Society, London, most kindly undertook to help me with the publication of the book. For the labour which he has

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PREFACE
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bestowed upon the revision of the manuscript, and upon the arrangements for printing and publication, I now beg to tender my cordial thanks. Without the help of these three friends, Dr. F. W. Thomas, Brothers Sital Pershad and Warren, it would have been impossible for the book to have seen the light.
Last but not least, I must express my heartfelt obligation to His Highness Mahārājādhirāj Rāja Rājeshwara Sawāi Shri Tukõji Rão Holkar Bahādur, Chief of the Native State of Indore in Central India. for his gracious permission to dedicate the book to him. In this comexion, I must thank also my friends, Rai Bahadur Mr. Seraymal Bapna, B.A., B.Sc., LL.B., Home Minister, and Rai Bahadur Major Ram Prasad Dube, M.A., B.Sc., LL.B. Revenue Minister. both of Indore State, for reading through the manuscript in London in 1913. before His Highness the Mahārāja Holkar accepted the dedication.
In conclusion, I must confess that the book is a very humble attempt to give a brief but accurate and authoritative sketch of Jainism. I am convinced that in its spirit and essential doctrines Jainism has that in it which satisfies the deepest and the most varied wants-mental

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and spiritual-of the men and women of our age; and if these Outlines should lead any of them to an understanding of the message and inspiration of Jainism. I shall be amply rewarded.
SADAR COURT, INDORE. October, 1915.
PREFACE
JAGMANDERLAL JAINI.

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BIBLIOGRAPHICAL NOTE
Two works by M. A. Guérinot enable us to dispense with a special bibliography; these are—
Essai de Bibliographie Jaina (in Annales du Musée Guimet, Bibliothèque d'Études, tome xxii). Paris, 1906. Répertoire d'Epigraphie Jaina (Publications de l'École Française d'Extrème Orient, vol. x). Paris, 1908. Some more recent works in English are named in the Preliminary Note, and we may add---
Life of Mahavira, by Manik-chand Jaini. Allahabad, 1908. The Antagada-dasão and Anuttarovavaiya-dasão, translated from the Prakrit by Prof. L. D. Barnett (Oriental Translation Fund, New Series, vol. xvii). London, 1907.
Also, from Germany
Die Lehre vom Karman in der Philosophie der Jainas, by Helmuth von Glasenapp. Leipzig, 1915.
There are also numerous Indian texts and translations, and articles in journals, etc., such as those by Professor Jacobi in the Encyclopædia of Religion and Ethics and the Transactions of the Congress for the History of Religions (Oxford, 1908), by Professors Ballini, Belloni-Filippi, Pavolini, and Tessitori, in the Giornale della Società Asiatica Italiana. In India there are several Jain periodicals, such as the Jain Gazette, published at Allahabad.
The Indian texts cited
on pp. 77-111
following:
are the
1. Anupreksha, by Swami-Karttikeya (in Jaina Grantha Ratnakara). Girgaum.
b

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BIBLIOGRAPHICAL NOTE
2. Brihat-Svayambhu-stotra, by Samanta-bhadra (in
Sanātana Jaina Grantha Mālā I). Bombay, 1905. 3. Dravya - samgraha, by Nemi - chandra Siddhānta -
Chakravartin (Jaina Siddhānta Pracbāraka Mandali
of Deoband). Benares, 1909. 4. Gommata-sāra, by the same (with Sanskrit version by
Pandit Manohar Lāl). Bombay, 1911. 5. Viyama-sāra, by Kunda-kunda Āchārya (MS.). 6. Pañchāstikāya-gāthā, by Kunda-kunda Achārya
(edited by Professor P. E. Pavolini in the Giornale della Società Asiatica Italiana, Florence, 1901 ; also
Rāya-chandra Jaina Šāstra Mālā, Bombay, 1904). 7. Paramātma-prakāśa, by Yogindra Āchārya (MS.
translation in the Jain Gazette for 1912). 8. Purushārtha-siddhy-upāya, by Amțita-chandra Sūri
(Rāya-chandra Jaina Šāstra Mālā I, and also in
Sanātana Jaina Grantha Mālā I). Bombay, 1905. 9. Ratna-karandaka Srāva kāchāra, by Samanta-bhadra
(in Sanātana Jaina Grantha Mālā I). Bombay, 1905. 10. Samaya-sära-kalasa, by Amrita-chandra Sūri (in the
same). Bombay, 1905. 11. Sāmāyika-pātha (MS.; also several editions). 12. Tattvārtha-sāra, by Amrita-chandra Sūri (in Sanātana
Jaina Grantha Mālā I). Bombay, 1905. 13. Tattvārtha-sūtra, by Umā-svāti (in the same, Bombay,
1905 ; text with commentary Sarvārtha-siddhi, by Pūjya-pāda, Kolhapur, 1903; with commentary Tattvārtha-rāja vārttika, in Sanātana Jaina Grantha Mālā, iv, Benares, 1913; text with German translation and commentary as Eine JainaDogmatik by Prof. H. Jacobi in the Zeitschrift der Deutschen Morgenländischen Gesellschaft, 1906).
F V. T.

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INTRODUCTION AND HISTORY
Two facts stand at the basis of all philosophy and science. One of these is Man; the other, the Universe. All speculation attempts to answer the question: What is the relationship that exists between Man and the Universe ? All practical wisdom tries to solve the problem : In the light of such relationship what is the best mode of living for man? All religions and all systems of ethics and metaphysics are attempts, more or less successful, to deal with the various aspects of the above two questions.
The object of these pages is to try to reconstruct the answer which in India Lords Pārsva-nātha and Mahăvīra gave to these questions in the eighth and sixth centuries B.C. respectively. The work has no very great antiquarian pretensions. It seeks rather to expound the main features of an ancient creed, which still retains the allegiance of an important section of the Indian people.
A word as to the plan of the Outlines. The contents may seem to be alınost presumptuously encyclopædic But the all-comprehensive nature of the questions makes it imperative to cast if only one glance upon the various points of view from which men and matters are looked at by the different sciences --- practical and speculative.
The subject might be divided into two parts: Part I: Religion ; Part II: Secular Knowledge, e.g.,

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Logic; Mathematics; Science, including Cosmogony, Cosmology Astronomy, Astrology, Palmistry, etc., Chemistry, etc., Medicine, Occult Sciences, Arts and Practical Sciences; Law : Language ; and Grammar. But the Outlines deal systematically only with Part I; the second part is just touched in the Appendices.
PART I. RELIGION
The word “religion” is here used in the sense of its popular synonym "creed ”, one's set of beliefs. As soon as man begins to think, he consciously or unconsciously asks himself certain questions about himself, about the universe, about his destination, and about his duties. Equally consciously or uconsciously he answers his questions, in a lucid or indistinct, in a partial or thorough, in a cogent or unconvincing manner. These sets of answers are his religion. Even if a man denies God, this means only that he expresses his disagreement with the answer of a believer in God, and thus implicitly gives a different answer to the question "How has the universe come to be what it is?” Accordingly a man's “religion” means his accepted answers to questions about himself, the universe, and his destiny and duty in life.
The question " What am I ?” may be split up into its two aspects: theological and metaphysical Theology teaches not only what our “I” or “ego” is, but also the relationship of this ego to God. Metaphysics teaches us the relationship between the “I” and the “ 110n-I”, i.e. between man and the universe.

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The question "How best to live ?” may be split up into its two aspects : ethical and ritualistic. The problem of ethics is the problem of man's conduct in society; ritual deals with man's life with reference to his conception of God.
Thus the subject may most conveniently be arranged under four heads1. Theology: man's idea of God and his relation
to Him. 2. Metaphysics : man's conception of matter and
force, life, time and space, etc.; specially the problem of the physical universe and the thinking mind, to which through thought at
least it is subject. 3. Ethics: man's duty in life to himself and to
society. 4. Ritual: the way of inanifesting his theology in
the company of those who hold the same
theological views. These four aspects may be considered one by one.
Theology These questions which we put to ourselves in theology proper are: “What is God?” “What is our relation to God ?” The answer to the first question is: God is the highest ideal which man can think of. To the second question: We stand to God as the actual does to the ideal, and it is our duty to try and rise as far as we can to that ideal.
The highest ideal is that which is best for the individual and for humanity. Now it so happens

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that what is best for the former is also the best for the latter. It is something like the selfishness with which Goethe was charged. If every atom of humanity ---and man is no more than that-were so to live as to put forth the best that is in him, he would discharge his duty to mankind. Thus onr inquiry is limited to finding out the best ideal for the individual. There can be no doubt that in all ages and climes man has sought happiness and avoided pain and misery. “The greatest happiness of the greatest number" is only a practical paraphrase of the Jaina doctrine "absolute and eternal happiness for all living beings". So, in the highest ideal, happiness and virtue are identified. The Jaina god is the soul at its best, i.e. when, freed from all that is material, it has attained perfect knowledge, faith, power, and bliss.
Metaphysics In metaphysics man through different ages and stages of philosophy has observed the self and the non-self, and has always tried to apotheosize the one or the other, or to strike a sort of compromise between the two. He las formulated either one substance, like the Brahma of the Vedantist or the matter of the materialist, or else many substances like the Sānkhya, or else two substances. Jainism takes its stand upon a common sense basis, which can be verified by everyone for himself. Jaina metaphysics divides the Universe into two everlasting, uncreated, coexisting, but independent categories the soul (jīva), the nonsoul ajīva or non-jīvu). Logically it is a perfect

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division and massailable. The non-soul is distinguished under five heads : matter, time, space, and the principles of motion and stationariness. The soul is the higher and the only responsible category. Except in its perfect condition in the final stage of liberation (nirvana), it is always in combination with matter. The body — the non-soul —- is the lower category, and must be subdued by the soul. The link of union between the soul and the non-soul is karma ; and the production, fruition, and destruction of karma, together with the soul and the non-soul, are called the Principles (tuttras) of Jainismi.
Ethics Jaina ethics is the most glorious part of Jainism, and it is simplicity itself. There is no conflict between man's duty to himself and to society. The highest yood of society is the highest good of the individual, The soul is to be evolved to the best of its present capacity, and one means to this evolution is the duty of helping that of others by example, advice, encouragement, and help. The Jaina discipline is hard. The rigour of this discipline will be evident from the rules of conduct given in the following pages under Ethics, for example the eleven stages of a householder's life (pp. 67-70) and the fourteen stages of the evolution of the soul (pp. 48–52). The first stage of a Jaina layman's life is that of intelligent and well-reasoned faith in Jainism; and the second is when he takes a row not to destroy any kind of life, not to lie, not to use another's property without his consent, to be chaste, to limit his

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necessaries, to worship daily, and to give charity in the way of knowledge, medicine, comfort, and food. And these virtues are summed up in one word: ahimsū (not-hurting). “Hurt no one" is not a merely negative precept. It embraces active service also ; for, if you can help another and do not-your neighbour and brother
-surely you hurt him, although on the analogy of the legal damnum sine injuriu it may be said to be a non-moral omission, for which you may not be condemned.
Ritual Jaina ritual is, like all priestly matters, very elaborate and complicated; but its principle is in conformity with the simplicity of the whole creed. Its practical aspects are two: the devotional and the ecstatic. The devotional is like the devotion of wife to husband, or of child to father. The devotee feels near to, and in the presence of, the great, rich, brilliant, burning ideal which has presented itself to him as an ever-inspiring, ever-vivifying infinity of purity and joy. In the ecstatic it is the husband or father conscious of his power, of his reception of the devotion of wife or child. The soul in ecstasy feels itself to be the light. The Jaina ritual also circles round the one central Jaina ideal—the perfect soul—which is at once the goal, glory, duty, and destiny of the best of humanity.
PART II. SECULAR KNOWLEDGE Jaina literature, even in its ruins, is very rich and varied. Professor Dr. A. Guérinot, of Paris, remarks

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as follows:-“ Tous les genres y sont représentés : d'abord la dogmatique, la morale, la polémique, et l'apologétique ; mais aussi l'histoire et la légende, l'épopée et le roman, la grammaire, la lexicographie et l'astronomie, voir le théâtre” (Essui de Bibliographie Juinu, p. xxxi). The Outlines only touch in the Appendices a few out of this vast variety of topics.
| Professor Jacobi in his article JAINISM (Encyclopædia of Religion and Ethics) mentions in particular the numerous tales in Prakrit
nskrit emploved to illustrate works of a dogmatical or edifying character; further, Sanskrit poems, in plain or ornate style, and Sanskrit and Prākrit hymns. “Jain authors have also contributed many works, original treatises as well as commentaries, to the scientific literature of India in its various branches-grammar, lexicography, metrics, poetics, philosophy, etc."
The original language of the canon was a Prākrit, i.e. an early derivative of Sanskrit, spoken in Bihār: it is known as Arsha or Ardha-Nayadhi. In the existing Sretāmbara texts, modified by
ne, two dialects are distinguished, one being confined to verse ; while the Digambaras employ a third. The early commentaries were in Prākrit. Sanskrit, first emploved by the Digambaras, has been predominant since about 1000 A.D., although the Prākrit has continued in use. Of modern dialects the Mārwārī, a special form of Hindi, and Gujarāti are preferred.-F. W. T.

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JAINA HISTORY AND CHRONOLOGY Time is infinite; but there are in it æons (kul pus) or eyeles. Each æon has two eras: the ausarpini, or descending era, in which piety and truth, etc. (ilharma) go on decreasing, until in the end chaos and confusion reign over the earth ; and the utsarpini, or ascending era, in which there is an ever-growing evolution of piety and truth, etc. Each of these two equal eras is subdivided into six ages (kūlus) of mequal length, which have their distinguishing features fixed for them for ever. The six ages of the avusarpini (the present era) are: (1) sushamū-sushamū, the period of great happiness ; (2) suslamă, the age of happiness; (3) sushamū duhshuomā, the age of happiness and some misery ; (4) luhsham-sushami, the age of misery and some happiness ; (5) dushamā, the age of misery (this is the particular period in which we are living; we have passed through about 2,400 years of it): (6) duḥshamá-luhshumā, the age of great misery. The six ages of the utsarpinī have the same names, but they oceur in the reverse order, duhshumū-dukshamu being the first age. Thus the first three ages of the acusarpini, and therefore also the last three ages of the utsurpiņi, are of enjoyment (bhoga-bhūmi). In these men have their birth and live and die without trouble or care. Everybody gets what he wants from the wishing-trees (külpı-27ikslas). This means that in the earliest periods of their existence men knew neither the arts and industries, nor the pastoral pursuits, nor agriculture, and that they kept body and

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soul together by a diet of fruits, roots, etc., wearing leaves and the bark of trees. It was in this way that the kulpa- rikslus yielded food and clothing to the people of the Woga-Blūmi. The remaining three ages, howerer, are of kurma-bhūmi, the uge or lund of work. In these men have to work for their subsistence in this life and also for their comforts and blessings in the life to come. It is in the first of these last three, or in the fourth age of the era, that twentyfour Tirthaikaras, or guides, arose. By pursuing the Jaina course of life, as laymen and ascetics, ther obtained perfect knowledge and absolute and eternal freedom from the bondage of lurmus, which alone keep a man in samsāra (cycle of existences): and they preached and published the Jaina religion to the world. The last of the Tirthaikaras in the fourth age of the current cycle was Vardhamana, otherwise Jahāvīra. He was born in 599 B.C.,l in the family of a ruling Kshattriya chief of the Nāya clan (hence in Buddhist books he is called Vātā-putta, a son of the Nātri, or Vāra lineage), in the republic of Vaišāli (modern North Behar), in the town of the same name (hence he is called also Vaišālika), at the site of the modern village of Besārh, about 27 miles north of Patna. After living with his family during twenty-eight years as a married man with a daughter, a wife, a brother, and sister,
1 Traditional date for the Svetāmlaras, the Digambara tradition working out at 60 years earlier. Profes-or Jacobi would place the death of Jahāvīra in 177-6; B.C. and adjust the other dates accordingly.
- According to the Digambaras Malāvīra never married and was a celibate throughout his life.

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Vardhamāna, who had been from the beginning of a reflective turn of mind, bade a final farewell to his home and kindred, and retired into the solitude of the forests, very likely the Mahā-vana, which skirted the village of his birth on its northern side. There he meditated upon the misery which filled the earth, and sought to discover the means to a permanent release from the grasp of this eternal and inevitable suffering. After fourteen years of asceticism Malāvira felt that he had solved the riddle of human misery, and was prepared to preach it to the world as Jainism. This he did during a wandering life extending over thirty years from 557 B.C. to the year of his nirvand, or final liberation, 527 B.C., at Pāvā-puri in modern Behar. Pāvā-puri is a place of pilgrimage: it is reached from Bakhtiarpur, a station on the East Indian Railway. The country abounds in clumps of tall palm-trees, which stand prominent and majestic against a calm and mild sky. A small river, now dried up, called the Paimār, is in the middle of the road to Pāvā-puri. Crossing the Paimār, we come in sight of the Pancha Pahārī, the five hills on the site of the ancient city of Rāja-griha, which also is a resort of Jaina pilgrims visiting Pārā-puri. About 3 miles from the Paimār the journey is ended, and we near the calm and beautiful temples which constitute Pāvā-puri. It is a small place, rendered attractive by its simple surroundings and its sacred traditions. There are several resting-houses for Jaina pilgrims, and about half a dozen temples erected by pious Svetāmbaras
i Traditional dates : see preceding page, note 1.

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and Digambaras. The pilgrims are of both sexes and are numerous, chiefly on the occasion of the Dewāli, the day on which Lord Vahāvīra attained nirrāna. This is the great Indian illumination feast, which falls early in winter. The pilgrimage continues till the end of March, when the attendance begins to decrease. The main temple, which contains the sacred footmarks of Vahā vīra, stands in the iniddle of a tank, covered with lotuses and other aquatic plants, and thronged with fishes of various kinds. The insulated temple of our last lord is reached by a bridge of stone. In the temple itself, in a low chamber facing the east, there are three niches. The central one, the largest of the three, contains the footmarks of Lord Mahāvīra : the niche on the right of it those of his disciple and apostle Gautama; and that on the left those of his other great apostle Sudharma Achārya. Both these saints flourished in the time of Mahāvīra and attained nirrāna within sixty-two years of his death at Pāvā.
It is not long since in the west both the personality of Malāvira and the originality of his doctrine were denied. His personality was merged in that of his great contemporary and rival, Gautama Buddha. His doctrine was stated to be an offshoot of Buddhism, or a rebellious variety of Brahmanism. Both these errors of western savants have now been abjured. As to the historicity of Vahāvīra, Professor Guérinot, among others, has emphasized five great points of difference between Lord Vahāvīra and Gautama Buddha, relating to their birth, the deaths of their mothers, their renunciation, illumination, and death. To this may

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be added the actual testimony of the Buddhist scriptures, which refer to Nātā-putta and the sect of Nirgranthas. This almost alone is enough to establish the individuality of Mahāvīra and his sect.
As to the relative antiquity of Jainism and Buddhism, Jaina study is deeply indebted to Professor Jacobi. His introductions, in 1884 and 1894, to vols. xxii and xly of the Sacred Books of the Eust historically proved that, if there was any borrowing between Jainism and Buddhism, it was not on the side of Jainism. Dr. Jacobi's researches may be briefly summarized : for details reference must be made to his learned discussions. He lays down four distinct lines of evidence to prove the antiquity of Jainism :
1. References in old Buddhist books to well-known, acknowledged doctrines of Jaina theology, metaphysics, and ethics: for example,
(1) A reference to cold water possessing a soul (i.e. to jiras, or souls, of the jala-kaya) in the commentary on the Brahmajala Sutta of the Digha Vikāya.
(2) A reference in the same work to the Jaina rejection of the ījivaka doctrine that the soul has colour.
(3) A reference in the Sumañña-phala Sutta of the same Nikāya to the four vows of Pārsva-nātha. This is of special importance, as showing that the Buddhists were also aware of the older tradition of the Jainas with regard to the time and teachings of Pārsvanātha.
(1) A reference in the Majjhima Nikaya (56) to the conversion of Upāli, a lay disciple of Mahāvīra, after

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a dispute with the Buddha as to the comparative iniquity of the sins of the body and the mind.
(5) A reference in the same work (56) to the three sorts of dumus, 'hurtful acts,' namely, of body, speech, and mind, in which the Jainas believe.
(6) In the diyuttara Vikūja (nii, 7+) Abhaya, a prince of the Lichchhavis of Vaišáli, refers to the Jaina affirmation of ability to attain full knowledge and to annihilate karmas, old and new, by means of austerity.
(T) A reference in the same Vikäyu (iii, 70. 3) to the Dig-virati row and the Uposutha dar. The Dig-virati row is: "I shall go only in certain fixed directions to-day." ['posathe is keeping a fast in which the larman is supposed to be in his thought and behaviour like an ascetic.
(8) In the Maha-vugge (vi, 31) Sila, the general of the Lichchhavis, and a lay disciple of Mahāvīra, goes. against his master's prohibition, to see the Buddha, and is converted by him on being taught the akriyavūıla doctrine of Buddhism, which made him relinquish the Jaina doctrine of kriya-rūdu, inculcating a belief in soul, in the world, and in action (believed to be our own, either by our performing it, by our having it performed, or by our allowing it to be performed).
2. Indirectly also the Buddhist records attest the importance and probable high antiquity of Jainism :
(1) They mention the Jainas (Nirgranthas) as the opponents and converts of Buddha, and nerer imply, much less assert, that they are a newly founded sect.
(2) Makkhali Gosāla divides inankind into six

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OUTLINES OF JAINISM
classes, of which the third is the Nirgranthas. A new sect could not have held such an important place in a division of mankind.
(3) The Buddha had a dispute with Sachchaka, who was a non-Nirgrantha son of a Nirgrantha father. This also proves decisively that the Jainas were not an offshoot of Buddhism.
3. The third line of evidence consists of the Jaina books themselves. There are no reasonable grounds for rejecting the recorded traditions of a numerous class of men, as being a tissue of meaningless fabrications. All the events and incidents relating to their antiquity are recorded so frequently and in such a matter-of-fact way that they cannot be properly rejected, unless under force of much stronger evidence than that adduced by scholars who are sceptical as to the antiquity of Jainism. In the Uttarūdhyayana Sūtra (xxiii) an interview between Gautama and Kesin, the followers of Mahāvīra and Pārsva-nātha respectively, is held in a garden : after a conversation carried on in more or less occult terms the two leaders recognize the fundamental unity of the doctrines of their respective teachers, and leave the garden fully convinced that they are workers in the same field. This again points to an older Jaina faith, which prevailed before the advent of Mahāvīra and which was so vigorously reformed by him.
4. The last line of evidence is the ancient character of Jaina philosophy, e.g. :
(1) The “animistic” beliefs of the Jainas. (2) The absence of the category of Quality in their

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INTRODUCTION: HISTORY, ETC.
xxxiii
enumeration of the principal constituent elements of the Universe.
(3) The inclusion of alumni and adhurm, the principles of motion and stationariness, in the class of substances.
From the above considerations Professor Jacobi concludes that Jainism was erolved at a very early period of Indo-Aryan history. It is evident that the Jaina creed has at least as inany centuries as Buddhism belireen its present state and its origination.
Thus we see that Jahāvīra, a prince-ascetic of Vaiśāli, breathed his last at Pāvā-puri in 527 B.C. after having preached Jamism for thirty years in Northern India ; also that he was not the founder, but only a reformer of a previously existing creed, whereof Pārsva-nātha was the head. Pārsva-nātha died in 776 B.C. This is in accordance with Jaina tradition. Epigraphical evidence—chiefly the Jathurā inscriptions dealt with by Dr. Führer—shows that there are dedications and offerings of a very ancient date made to Rishabha. Now Jainism claims that it was founded by Rishabha many and many a long century ago, and that this first preacher was followed by twenty-three others, of whom Pārsva-nātha was the twenty-third, being followed by Vahāvīra, the last Tirtharkara, who attained nirrána 250 years after Pārsta-nātha. Thus historical research allows the beginning and contirins the conclusion of the sacred Jaina tradition. Its main tenour has vet to be verified. The next link in the Jaina tradition is the historicity of Nemi-nätha. who was a prince in Kāthiarādh and tourished before

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Pārsva-nātha. He is said to have preceded Pārsva-nātha by 5,000 years. But Indian history before 327 B.C. is mostly a reconstruction by analogy: and we need not pause to reject or defend the exact tive millenniumis which are said to separate Nemi-nātha from the historical Pārsva-nātha. But the authenticity of his life need not be rejected without strong evidence. He was a prince born of the Yādava clan at Dwāraká, and he renounced the world, when about to be married to Princess Rājamati, daughter of the Chief Ugra-sena. When the marriage procession of Nemi-nātha approached the bride's castle, he heard the bleating and moaning of animals in a cattle pen. Upon inquiry he found that the animals were to be slaughtered for the guests, his own friends and party. (It must be remembered that he was a Kshattriya and that the Kshattriyas as a rule hunt and take meat; although many of them renoumce it altogether, and their women, even in modern India, do not partake of it.) Compassion surged up in the youthful breast of Nemi-nātha, and the torture which his marriage would cause to so many dumb creatures laid bare before him the mockery of hunan civilization and its heartless selfishness. He flung away his princely ornaments, and repaired at once to the forest. The bride who had dedicated herself to him as a prince followed him also in his ascetic's life and became a nun. He attained nirrūnu at Mount Girnār, in the small state of Junagadh in Käthiāwādl; and on the same lovely mountain is shown a grotto where the chaste Rājamati breathed her last. not far from the feet of Nemi-nātha. There is a romance and idealism

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RODUCTION: HISTORY, ETC.
XXXV
in the lives of these two wonderful souls : but the tradition is perfectly matter-of-fact, and there is no ground for rejecting it. As to the question of date, Nemi-nātha was a cousin of Krishna, the Lord of the Bhagavad-gitá, and the great guide and friend of Arjma. Krishna, and his clan the Yādavas, are known to have been in Dwarakā, a maritime city not far from the seat of Nemi-nātha's activity and wirednu. Scholars of Hindu literature may be able to throw light upon the activity of Jainas or Nirganthas (or had they still a third name in Käthiāwādh under Nemi-uátha?) of about the time of the Mahā-bhārata. A little more contirmation of the plausible and uncontroverted Jaina tradition will be a great point gained, as it will push back the light of knowledge of Jaina history by at least a thousand or more years.
As the last Tirtharikara, then, Mahāvīra is the direct source of the existing Jaina sacred books. Mahāvīra's speech is stated to have been intelligible to all-even to the animals and birds—who were present at his sermons. It is a noticeable fact that Jainism is perhaps the only religion said to have been expounded to all living creatures, all understanding in their sereral ways the message of peace and freedom which it brought. To the absent, and to all who came after his niruāna, Malāvira's chief disciples and apostles, the Gana-dharas, explained the truth of things in accordance with the Jina's speech. Up till now the faith was promulgated only by word of mouth and by tradition, of which memory was the chief repository and means of continuance. The preceding Tirthankaras are, it

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may be said in passing, credited with having taught the same articles of faith and practice as Mahāvīra. Only a survu-jña, one who knows all, can fully understand the whole truth as expounded by Mahāvīra; and, as men's capacity of becoming omniscient goes on decreasing, so the real tradition of Jainism also becomes every day dimmer and more and more inaccurately represented. The whole of Mahāvīra's teachings, when systematized, consisted of (1) twelve Angas, the last Anga, the Drishti-vūda, being subdivided into (a) fourteen Pariis, (b) five Parikarmas, (c) Sūtra, (cl) Prathamānuyoga, and (c) the five Chūlikūs; and (2) the Angu-būhyu Srutu. A brief account of these is given in Appendix V.
After the nirurīnce of Mahāvīra in 527 B.C. the knowledge of the eleven Angas and fourteen Pūrras was to a greater or lesser degree extant during 683 years, i.e. down to A.D. 156. The tradition continued to disappear, and its history, as recorded in the Jaina Puttavalis, is as follows: During sixty-two years after Mahāvīra, i.e. until 465 B.C., three Kevalins, Gautama, Sudharma, and Jambu, were the propagators, and all these three attained nirvana, Jambu being the last in the present era. After these, during 100 years, i.e. until 365 B.C., five Sruti-kevalins, Vishņu-nandin, Nandi-mitra, Aparājita, Go-vardhana, and Bhadra-bālu, carried on the tradition. So far the different Pattāvnilis agree in dates and names, as well as in the number of Munis who flourished in the two periods. But henceforward the different traditions divide the remaining 1 Concerning this and the following dates see note l on p. xxvii.

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xxxvii
521 years into different sub-periods and with different ascetics in them. But they generally agree in holding that the Sruti-keralins were followed by the DasaPurvins, the Dasa-Purvins by the Ekādaśa-Angins, and the Ekādaśa-Angins by the minor or Catur-Argins and Eka-Angins. After this all the Pattāvulīs agree that no one was left with the knowledge of even one Angu, as it was first preached by Mahāvīra and then explained to the world by his chief disciples, the Gana-dharas.
In the time of Mahāvīra and the Kevalins writing was not employed to record the teachings of Jainism. Like the Brahmans, Buddhists, and others, the Jainas (they were called the Nigganthas or Nirgranthas) also had reconrse to a highly trained memory for the preservation and propagation of their faith. But, as we have seen above, the knowledge of the Jaina scriptures was decaying generation after generation : and in the fourth century B.C. the Jainas had also begun to split up into the Svetāmbaras and Digambaras. The Jaina Siddhānta was considered to be in imminent peril of being quite destroyed, if matters were left as they then were. Recourse was had to the art of writing, which for about four centuries had been progressing in the land.
According to the Svetāmbaras, the Canon was reduced to fixity by the Council of Pātali-putra (modern Patna, in Behar) near the end of the fourth century B.C. But its final form was due to the Council at Valabhi, under the presidency of
i For the whole subject see Dr. Hoernle's articles in Indian Antiquary, vol. xx. pp. 341 sqq. ; and rol. xxi. pp. 57 sqq.

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Devarddhi gamin, nearly eight hundred years later, about 454 A.D. Eighty-four works were now recognized : forty-one Sūtras, thirty Paimas (or Prakirnukus, or mclassified works), twelve Viryuktis (or commentaries), and one Jahābhūshya. The forty-one Sūtras contain the eleven digus (according to the Digambaras they are lost), twelve Upangas, five Chhedus, tive Mūlus, and eight miscellaneous, of which one is the kalpa Sūtra of Bhadra-bālu, translated by Dr. Jacobi in the Sacred Books of the East, vol. xxii.
The Digambaras seem to hold that their sacred books came to be written after the Vikrama year 114, or A.D. 57, when the almost total extinction of men learned in the Angas made it necessary to have the sacred lore reduced to writing. And then they took down, according to the remembered words spoken by Mahävira and the Kevalins who followed him, the scriptures relating to the seven tattrus, the nine padārthus, the six dravyas, the five austikāyas, the hells, the heavens, the siddha-kshetras, the madleyu-loku with its many seas and continents, the jūras with their classes, and the eighty-four lakhs (= 8,400,000) of conditions in the cycle of existences.
As to the later history of these scriptures, the Jaina tradition proceeds to relate that they were sunk in boatfuls by Sankara Acharya (A.D. 788-820) about the Vikrama year 816 (A.D. 789). Some of the books, however, were saved in Nepal in the North, in Sravana Belgola (Mysore), and in the Mewar country by pious Rājās and Mahā-rājas. After Sankara Achārya's death
i Professor Jacobi would correct this date to 514 .D.

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INTRODUCTION : HISTORY, ETC.
xxxix
and under more tolerant kings the followers of Jainism sought out these books and published them all over the country. These, then, are the direct originals of the many translations and commentaries which constitute the largest proportion of the books in the Jaina libraries attached to the temples or established apart.1
Thus it would seem that the Jaina Māstras are very far from bemy the direct l'epresentatives of the teachings of the last Tirthankara, whose word alone, according to them, is infallible and deserving of umquestioned faith. The above sketch of the vicissitudes of Jaina sacred literature is sufficient to make us think twice before accepting the trite saying of Jaina pandits and others that the word of Kevalins must be taken as truth itself. Jainism claims to be eternal. But Jainism, or the spirit of Jainism, is not identical with the body of written Jainism, as it exists to-day. Twenty-four centuries have passed since Mahāvīra
1 The division of the Jain community into the two sect of Svetām baras, "White-robed," and Digambaras, "Sky-robed," i.e. naked, took place, according to their concurrent testimony, 609 years. after Mahā vīra, i.e. about SO A.D. But in germ it existed as early as the time of the First Council. The points of difference are minor ones, the Digambaras holding that the Perfect Saint lives without food, that a monk should not own anything, even clothes, and that -alvation is not possible for a woman, for which last reason they do not admit of puns. They also disown the canonical books of the Sretambaras.
Later divisions gave rise to various other sects, such as that of the Luíkās (1432 A.D.), which denounces idols, and that of the still somewhat numerous Sthānaku-rāsīs, or Dhundhiās (1653 A.1).), holding the same view. Other sects, ancient and mediaeval, are mentioned in literary and epigraphical documents.

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OUTLINES OF JAINISM
taught his simple creed. And many minor points in Jainism will be found to be additions and excrescences upon the parent stock which was planted in the sixth century B.C. To my mind three doctrines of Jainism must be specially noted as being the basic principles of the faith.
In theology, in addition to the beliefs in kurmu, reincarnation, etc., which Jainism held in common with other Indian religious and metaphysical systems, it boldly laid down the principle that man, by following the requisites of faith, knowledge, and conduct, can attain divinity: that God is only the highest, the noblest, and the fullest manifestation of all the powers which lie latent in the soul of man.
In philosophy Jainism holds the doctrine of many points of view. The universe may be studied in many aspects, and different view-points give rise to different statements and conclusions. As to details, the most important sections of Jaina philosophy deal with the three jewels, the seven tattrus, the mine padārthus, the six draryus, and furnish a detailed description of the first tuttuu, soul, and of the last, nirvānu, the soul's final liberation.
In ethics the first principle is ahimsū, non-hurting of any kind of life, howsoever low may be the stage of its evolution.
It is upon these three doctrines that the whole of Jainism is found mainly to rest.

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CHAPTER I.-THEOLOGY
The fundamental principles of Jainism are these :--- I. Man's personality is dual, material and spiritual (1, 2). The duality of the dead matter and the living principle which animates the human body is evident. There may be differences as to the nature of it; but as to the fact of the duality there cannot be any question. This is in striking contrast with the Hindu doctrine of Brahman, or one soul which is all and in all.
II. Man is not perfect. He can improve, i.e. he can advance in the direction of perfection. The human soul ean attain perfection. In its perfect condition the soul enjoys its true and eternal character, whereof the characteristic is the four infinities: infinite perception or faith; infinite knowledge; infinite power; and infinite bliss (3).
The four infinities are respectively named: anantadarśana, ananta-jñāna, ananta-vīrya, and anantasukha.
III. By his spiritual nature man can and must control his material nature. It is only after the entire subjugation of matter that the soul attains perfection, freedom, and happiness (4, 5).
It is such a free and happy soul that is called Jina (Conqueror) or Tirthankara (Guide) (6).
1 The thick numerals in brackets correspond to the order in which the original texts are numbered below. The texts are the authority for the statements in the Outlines.
B

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These free souls are of two kinds
1. Disembodied and in nirrāņa at the summit of the Universe, steady and in bliss umending. These are called Siddhas (9). They are also distinguished into two kinds according as in their embodied condition they did or did not preach and propound the Truth. If they did, then in nirvana they are tirthankara-siddha (8). There have been twenty-four such in the current cyclic period, avasarpini (10). (See below, p. 15.) If they did not preach and propound the truth, they are sūmānyasiddha.
2. Embodied souls which have attained omniscience, but have not yet discarded the last vestments of human body. These are the Arhats (7).
Both these classes have innumerable qualities, but eight of the first and forty-six of the second class are specially mentioned. (These are named in Appendix IV.)
Besides the omniscient Arhats, there are sages, or human souls in a higher spiritual condition than other men : these are saints, sādhus or munis. They are distinguished into three classes
1. Achārya—the head of the saints. He has among others thirty-six qualities (11). Appendix IV.
2. Upādhyāya. This is a teaching saint; he has twenty-five qualities (12). Appendix IV.
3. Sādhu. This is the saint or ascetic simply ; he has twenty-eight qualities (13). Appendix IV.
The above five classes-siddha, arhat, üchārya, upādhyāya, and sūdhu—are called the pañcha-parameshthin, or the five supreme ones, of Jainism. To these

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THEOLOGY : PRINCIPLES.
the most popular Jaina invocation is addressed millions of times every day in India. It runs
Vamo arahantānam, namo siddhānam, namo āyāriyānam, namo uvujjhāyānam,
namo loye sabbu-sāhūņam. " I bow to the arhats, I bow to the siddhas, I bow to
the ūcharyas, I bow to the upādhyāyas, I bow to
all the sūdhus in the world." The repetition of these words is accompanied by bowing with folded hands in all four directions : east, north, west, and south.
Four points must be noticed : (1) The catholicity of the Jaina attitude. The worship and reverence are given to all human souls worthy of it, in whatever country or clime they may be. (2) The worship is impersonal. It is the aggregate of the qualities that is, worshipped rather than any particular individual. (3) The arhat, the living embodiment of the highest goal of Jainism, is named before the free soul who has left the world and cannot be approached by humanity, which requires to see truth before it can seek it. (4) The Jaina incantation dum or Om is composed of five sounds: (1, 1, ā, u, and m, which stand respectively for arhat; asarira=“disembodied ”, i.e. the siddhus; āchürya; upūdhyāya : and muni= the silent, or the sūdhu.
IV. The last basic principle of Jainism is this: Man himself, and he alone, is responsible for all that is good or bad in his life (14, 15).
Jainism, more than any other creed, gives absolute religious independence and freedom to man. Nothing

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OUTLINES OF JAINISM
can intervene between the actions which we do and the fruits thereof. Once done, they become our masters and must fructify. As my independence is great, so my responsibility is coextensive with it. I can live as I like; but my choice is irrevocable, and I cannot escape the consequences of it. This principle distinguishes Jainism from other religions, e.g. Christianity, Muhammadanism, Hinduism. No God, nor His prophet or deputy, or beloved, can interfere with human life. The soul, and it alone, is directly and necessarily responsible for all that it does.
A tabular account of classes of souls in Jainism may now be given :
Souls are
liberated and in nirvāna
or
mundane, or entangled with matter
SIDDHAS
Ascetics
Non-ascetics
Tirthankaru. Sāmānya. siddhas, siddhas, ARIATS,
Others those who all other preached liberated
souls, Jainism souls.
which ACHARYAS, UPADHYAYAS, SĀDIIUS, in their
await their heads of teaching all other embodied
going to groups of saints or saints or condition.
nirvūna after ascetics. ascetics. ascetics. shedding the kārmana body.
As compared with most other religions, it is important to notice that Jainism has a very definite and uncompromising attitude towards the conception of God. It is accused of being atheistic. This is not so, because Jainism believes in Godhood and in innumerable gods; but certainly Jainism is atheistic in not believing its

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THEOLOGY : SACRED PERSONS.
gods to have created the Universe. Creation implies volition, a lesire to create. A desire can only relate to some thing or fact which is not, but ought to be: therefore it implies imperfection. And God cannot be imperfect. This is the most common sense argument against the theory of God as the creator of the universe. In a ord, believers in the creation theory make God a man, bring him down to the level of need and imperfection; whereas Jainism raises man to Godhood and inspires him to reach as near Godhood as possible by steady faith, right perception, perfect knowledge, and, above all, a spotless life. .
In Jaina hagiology sixty-three persons are preeminently spiritual. They are
24 Tirtharkaras. 12 Chakravartins. 9 Nārāyaṇas or Vāsuderas. 9 Prati-nārāyaṇas or Prati-vasudevas. 9 Balabhadras.
63
These are not all “saints”, i.e. sādhus, but spiritually great souls. Besides these a few other important classes are recognized, e.g.
9 Náradas. 11 Rudras. 24 Kāmaderas. 24 Fathers of the Tirthankaras. 24 Mothers of the Tirthankaras. 14 Kulakaras. 106

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It is impossible to deal with all the details of the lives of Jaina Tirthankaras. A friend in India showed me a mammoth map, recording in tabular form sixty-four points concerning each of the twenty-four Tirthankaras. I wonder if the map will ever be complete and published ! I content myself with giving (in the folding Table annexed) after the name of each Tirthankara nine points concerning his life in the following order : his father's name; his mother's name; birthplace; nakshatra, or the zodiacal sign of his birth; his height; his colour; his age; the number of his ganadhurus, or apostles; his place of nirvāņa; the sign or emblem on his statues or images; and the interval between him and the next Tirthařkara.

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THANKARAS.
NUMBER OF CANADHARAS
PLACE O
Or
S4
Mount 1
O of pürt'us ? of purras
90
Mount) (= Samet
103
16
11
SS
of years
Champā
Mount
43
30;
eall's
Mount
Mount
11
Pāva-pl
fera, palya, ale names of very high nu

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ཎྜ ཌ མཱ རྒྱུ རྞ ན ཎ
1 ལ ཝཱ ས ཤྭཱ ཝཱ བྷཱཤ ཥ ཀནྟུན རྦཱ ས ན ༼ དྷ 1 ད ན མ
CONCERNIN

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CHATTER II.—METAPHYSICS Jaina philosophy is characterized as much by logic, comprehensiveness, and cogency as Jaina theology is by its simplicity, common-sense, and straightforwardness. The topics of Jaina Metaphysics may be arranged as follows:
i. The soul and the non-soul; ii. the kinds and qualities of soul; iii. substance and attributes; iv. the six substances; v. the five magnitudes; vi. the karmas, or actions; vii. their kinds; viii. the seven principles ; is. the nine padārthas (categories); s. the effect of karmas on the body and soul; xi. the five kinds of bodies; vii. the four forms of existence; xii, the six tints of the soul ; xiv. the stages in the evolution of the soul. In conclusion we give, xv, the Three Jewels of Jainism.
I. JĪVĀJĪVA : THE SOUL AND THE NON-SOUL There are two great categories: soul, jiva; and nonsoul, ajīva. The whole universe falls under this division, which is logically perfect; it is division by dichotomy. The division is not the same as that into "the I and non-I”: the jīva class includes much of the non-I class. It is when we look upon the universe from the point of view of life or consciousness that we divide all things which it contains into living beings (jīva) and nonliving beings (ajīva). The division into the I and mon-I, or into self and non-self, helps us, however, to understand the division into jīva and ajīva, since “self” or “I” is the most immediate and ever-available kind of jīva that we can study, and one which from the earliest times we have been advised to study (1).

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OUTLINES OF JAINISM
II. KINDS AND QUALITIES OF SOUL Souls are of two kinds according to the bodies which they inhabit.
A. Sthāvara souls, literally “immobile” souls, but probably rather souls with hardly more than a kind of tactile perception. These are of five kinds
(1) Souls of mineral bodies, e.g. stones in a quarry, diamond or coal in a mine, etc. It includes only what has the capacity of growing.
(2) Souls of water. Modern science has demonstrated the wonderful living organisms in a drop of water. It is interesting to remark how Jaina philosophyin its way-divined this marrel of nature, and how more than two thousand years ago the Jainas preached and practised compassion towards these tiny and invisible fellow-beings of man by prohibiting an extravagant or careless use of water.
(3) Souls of living beings in fire : the salamander of olden days is an illustration.
(4) Souls of air: the air that we breathe is held to be full of little living creatures.
(5) Souls in the vegetable kingdom : the recent researches of science, and, curiously enough, very much indebted to the exertions of an Indian scientist (Professor J. C. Bose, of Calcutta University), hare demolished the hard and fast distinction between organic and inorganic biology. This is the result of experiments showing that plants live and grow and respond to human and other forces applied to them. Jainism has long credited plants, and, indeed, even

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METAPHYSICS: II. KINDS, ETC., OF SOUL
9
minerals (as above), with the possession of a soul having consciousness of a very low order.
B. The other class of souls is trasu, or mobile. The distinction is that the sthāvara soul cannot move at its own will, while the trusa to a greater or lesser extent can. The trust souls hare sense-organs, and are classified accordingly into four classes: namely, into (1) those which have two senses, of touch and taste : (2) those which have three senses, i.e. of smell also: (3) those which have four senses, i.e. of sight also ; (1) those which have five senses, i.e. hearing also (2).
Nine qualities of the soul are given (5); but the chief of them is consciousness (or chetani).. Jira is that which lives, whether a worm, an ant, a rose, a nightincale, a horse, or a man. It is capable of seeing and knowing all, and it desires happiness and avoids pain. Of the mundane form of body and soul the soul is the higher, and the only responsible, partner. Or rather the body, except in the drag of its dead inertia, is merely the sleeping partner (3). The powers of the soul are limitless, as we have seen in theology. The whole universe is its scope. Its knowledge and perception cover all; its happiness is not measured by time, because time camot run beyond it; and its power is divine, because it is joined to omniscience. This great principle of Jainism, this little “I”, which is the everagitated centre of our brief lives, is eternal. Matter may capture it, keep it back from its light and freedom and bliss; but matter cannot kill it. Jainism exposes the hollowness of death. The string of life is continuous; the migrations are only knots in it. Or

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life is a journey on a long line of railway; we stop at different stations, the soul looks out of the carriage window, long at one station, a mere glance at another, attentively and interestedly at one group of men and things, carelessly and casually at another. The six to ten decades of time are not the span of all our lives. An unremembered æon preceded the moment when the mother brought us into the world; and an endless, unknown road lies before the soul when the janitor of death turns the key and we enter, not the limited hall of Yama or Mors, but those free fields, for the journey across which these six to ten decades are our time of preparation ! The soul is immaterial, of course; it has neither touch, nor taste, nor smell, nor colour. It is the essence of wisdom and power, and eternally happy. Who will gauge its possibilities? It is a king in rags, It has faint memories of the richness and glory and power that were its own. But the rags are tangible, and make it feel incredulous of ever having been a king. “How can I be a king and in rags? No one would allow that." Long accustomed to nothing but pain and limitations, the human soul is sceptical about its power and bliss. The hurry of modern civilization, the proud materialism of science, and the brilliant applications of inventions and discoveries to the creature comforts of man are feeding this scepticism. These things are not against religion : they make material life easier, brighter. But they go beyond their province in trying to scoff or laugh out of existence the non-material aspect of human life. It is the beautiful and well-dressed maid becoming

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impertinent to the good mistress who brought her up and allowed her to dress well and develop her charms.
III. SUBSTANCE AND ATTRIBUTES Let us see what we mean by dravya, which is the generic name for soul, matter, time, and space, and the principles of motion and stationariness. A dravya exists in its own nature, and has its own attributes and modifications (7). It has what is technically called sattū. This suttă connotes three accidents: utpada, coming into existence, or origination ; vyayu, going out of existence, or perishing; and dhraurya, continuous sameness of existence, or continuance. The utpada and vyaya relate to modifications (paryāya) of substances ; dhraurya relates to its inner nature, to its essential attributes. Soul-dravya exists, or has sattā, which means that the soul exists with its soul-ness, and with its qualities and modifications. These qualities may refer to its essential nature, e.g. that the soul has consciousness; or to its transitory condition, to its paryāya, e.g. that the soul of Mahā vīra is the most white of all (see leśyās below, pp. 45-7). The soul's sattī, in the utpūda and vyaya aspects, relates to its embodied condition in samsāru. It comes into existence and goes out of it, as A or B. But as soul itself, it has continuous existence throughout time: it is the same soul now as when it animated the body called A or B. Before our birth, in our life and after death, until our highest evolution, the soul remains the same individual. This is the dhrauvya aspect of the soul's sattā.
The important matter is this : birth or death (utpūda

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and vyuya) are of a condition of a druyu. The dravyu is uncreated and indestructible; its essential qualities remain the same (ilhrau vyu); it is only its paryāya, or condition, that can, and does, change. And it is logically necessary from the first position taken up by Jainism : namely, that substances and attributes are distinguishable, but not distinct. The attributes are not all fixed; they come and go (utpūda, vyaya); but the substance remains (ilhrunya).
As to the threefold consideration under substance, attribute, and condition or modification, in the light of sattā substance is dherauvya, the modification or condition is utpädla and vyuya, and the attributes are partly one and partly the other. Substance, even in its drauvya aspect, is only a sum-total of eternally existing attributes, e.g., the soul is consciousness, matter is non-consciousness, and space is the capacity of giving place to substances. Thus the attributes of consciousness, ctc., are dhrouvya. But the conditions of substances are also the sum-total of attributes which attach to the substances and then leave them. The soul in the condition called A had certain attributes as A, e.g., name, size, colour, nationality, character, religious tendency, scholarship, etc.: all these attributes attached to it at some time, at its birth or after, and then ceased at its death. These attributes come under the utpūda and vy(ya of the condition or modification of the soul called A. The other druvyas, besides soul, may in the same way be considered with reference to sattā and with reference to substance, modification, and attributes (8-9). Let us deal with the six separately.

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IV. THE Six SUBSTANCES
The Soul This is the only knowing substance; its essential characteristic is consciousness. The other substances, matter, time, space, and principles of motion and stationariness, are deroid of consciousness (10). I know, the table does not know, the pen with which I am writing is not conscious of my using it or of its existence. The month and date of my writing are not conscious, nor are the principles or forces which make it possible for me to stand up or sit down. Matter, time, dharma and adharma, and space are devoid of consciousness. But of these, matter, soul, and time are innumerable; whereas dharma and adharma and space are only one each.
Matter (11) That which has not consciousness, but can be touched, tasted, seen, and smelled is matter. Things enjoyable by the senses, the five senses themselves, the body, the mind, the karmas, and all other material objects are called pudgola, or matter. This will be dealt with more fully under ustikūyas, or magnitudes.
Of course material objects are innumerable.
Dharma (12) This is devoid of taste, touch, smell, sound, and colour, and is conterminous with the universe (loka). It is the principle of motion, the accompanying circumstance or cause which makes motion possible, like water to moving fish. The water is a passive condition or

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circumstance of the movement of a fish, i.e. it is indifferent or passive (udūsina) and not active or solicitous (preraka) cause. The water cannot compel a fish at rest to move; but, if the fish wants to move, water is then the necessary help to its motion. Dharmu cannot make soul or matter move; but, if they are to move, they cannot do so without the presence of
dharma. Hence it is that at the end of the loka or "universe, there being no dharma, the soul which, urged by its natural tendency to move upward, has risen to the siddha-silā, or the place of liberated souls, attains perfect rest. It cannot move, because there is not the necessary motion-element, dharma.
Dhurma is one only, like adharma and space, and unlike soul, matter, and time, which are innumerable.
Adharma (13) This is the opposite of dharma, equally coeval and conterminous with the universe. It is also an indifferent or passive cause of stationariness; like the earth to falling bodies. Its nature and substance are the same as those of dharma. It is immaterial, and one.
Space (14) This is what vives to all souls and to all other substances their places in the universe.
Like dharma and wilharma, space is one only.
Space includes our universe and beyond. The universe is loka, and the beyond is aloka. The five substances, dharmu, adharna, soul, matter, and time, are found in the universe only.

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Time (15-18) That which is the cause or circumstance of the modification of soul and other draryas is time : it is immaterial, and is the necessary element in our dealings with other draryas. It is without taste, colour, smell, or touch. It has only its own attributes, and the peculiar attribute of helping the modification of the other substances. Like the souls and matter, it is innumerable.
The two divisions of time into avasarpiņī and utsarpiņī eras, and the six ages of each, have been noticed above in the Introduction. In practice time is divided as follows:
samaya is the unit of time; its measure is the time taken by a unit of matter in going from one unit of space to the next unit of space with slow motion.
nimisha, time taken in raising the eyelid. It consists of innumerable samayas.
kāshthū = 15 nimishas. kalā= 20 kashthūs. nāli or ghatī= 20 kalās and a little over. muhūrta = 2 ghatīs. ahorūtra (day and night)= 30 mulārtas. māsa (month) = 30 days. ritu= 2 months. ayana = 6 months or 3 ritus. samvatsara (year)= 2 ayanas (16). V. THE FIVE ASTIKĀYAS (MAGNITUDES) (19-32)
Jaina philosophy really starts with a perfect division of the universe into living and non-living existences,

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jiva and ajīva. But the contents of this division are arranged and considered in two more ways. Ajira being sub-classified into matter, space, time, dharmu, and uhurmu, we get the six dravyas, substances, of Jainism. These six are then considered as having or not having constituent parts (pradeśas). From this point of view time is the only continuous substance which does not consist of many prudesus, like our bodies. A pradeśu is an infinitesimal unit of space; kaya (or body) is the technical name given to it thing which has prulesus. Time has only one pradeśa ; therefore time has not kāya, is not an astikāya, or a magnitude. The other five are ustikāyas (19-21).
These astikāyas are uncreated; they have the quality of suttū or the characteristic of modifying their condition and continuing their substratum (utpūdla, vyaya, and huruvya) (22). They are also the constituent elements of the Universe (24). They are called ustikūyas, because they have suttă and are therefore asti; and because they have many prudeścs and are therefore Jūya (20). Dhurmu and adhurma have innumerable prudleśus (units of space). Matter has pradeśus which may be numerable, imumerable, or infinite. Thus, a molecule (or skandhi) may be numbered as to its atoms. But some masses camot be numbered as to their atoms, e.g. a mountain. Some other skundhas may contain an infinite number of atoms, as an ocean, the world. Space has infinite pruleśus. But the soul has innumerable pradeśas (22-3).
The soul, space, dharma, and adhurma are iminaterial (comūrtika), unbreakable, and camot be said to have

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parts. The soul has great elasticity: it can expand, if need be, and fill the whole universe. But its pradeśas cannot be divided.
| The Soul (5, 30-1) The soul, we remember, is either liberated (siddha) or mundane. The mundane soul is in combination with karmic matter. We are not perfect: we can improve. These two facts are the cogent indications of the capacity of the human soul to evolve. Evidently it is in an impure state, and the cause of impurity is not far to seek : the gross body speaks for the demand of dead matter on the living man. What, then, is the pure soul ? Every soul is potentially pure. Matter is only i cruel parasite, an unclean veil. The soul is ever all-perfect, all-powerful. By ignorance it identifies itself with matter, and hence all its troubles and degradation. In its pure condition it has four enjoyments: those of perfect perception, perfect knowledge, infinite power, and infinite bliss.
In the impure state nine properties of the soul may be mentioned
1. It lived in the past, is living now, and shall live for ever.
2. It has perception and knowledge.
3. It is immaterial, i.e. has no touch, taste, smell, or colour.
4. It is the only responsible agent of all its actions.
5. It completely fills the body which it occupies, e.g. that of an ant or an elephant (30-1).
6. It enjoys the fruits of all its karmus.

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7. It wanders in samsāra. S. It can become in its perfect condition siddhu. 9. It goes upward.
The cause of its impurity being karmic matter, the nine qualities may, more or less, be derived as consequences of this eternal combination of life and lifelessness. The soul is a dravya; therefore, like every other dravya, it is eternal. Its peculiar attributes are perception and knowledge. It is, of course, different from karma, or matter; therefore it must be immaterial. It has identified itself with matter; therefore it assumes a body, which it must fit. It is responsible for its karmas, because it has the power to get rid of them all. It must reap the harvest of all seeds that it has sown, and therefore must remain in the field of sumsūru, or cycle of existences. And still all these evils are self-assumed; and in its pure condition the soul is siddha (5).
To get at even a working conception of our innermost nature is as difficult to-day as when the philosopher taught his pupils, “Know thyself.” After all, there is a good deal of truth in the saying "After me the deluge”. Nothing can interest me, unless it directly or indirectly relates to me, to the “I”. This “I” is for me the centre of all life and of all theories and ideals of life.
In the Introduction (p. xvii) we have seen the first great question of philosophy and theology to be : “What am I ? What is this soul ?” The duality of inatter and life is evident, except perhaps to the extreme monism of materialism or idealism, which,

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in Hume's phrase, may be said to be “subversive of all speculation". Thus the soul is this life only when identified with a particular individuality. Jainism here steps in to elaborate the characteristics of this spiritual man within the man of flesh.
In every man, every living being, a demand for happiness and aversion to pain or trouble is the first universal feature of life. Jainism seizes this as the most important characteristicof soul. It seeks happiness. It seeks this, because it has it not. To science soul or life is only a mysterious something that lurks behind the marvel of matter. To Jainism and to all religions this is an incomplete account of reality : the soul is as real as matter itself. The body is rough and gross : it is fit only for the struggle with its own kin—matter. The soul is subtle and refined, not meant for struggle with matter : it is what feels pain and pleasure. The senses and the mind bear messages to it. It is the entity between which and the phenomena of life the body is the visible link. It is the something which still feels discontented when the body and even the mind have found all that they want. It is a more inner principle of life than even mind. It is that which has the instinct of peace and bliss. Despite all onr pangs and sorrows we still hope for the best. This unkillable hope is the faintest index to the eternal bliss which is an ever-present characteristic of soul. The hurry and competition of life soon tire us. This is due neither to laziness nor to love of weakness. It is only the germ of compassion which is the soul of man. It is the pursuit of peace, of undisturbable tranquillity,

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that is a great feature of the soul in its pure condition. The peace and bliss are the twin goals aimed at by the soul. They cannot be everlasting, imless based on deep, detailed, and well-digested knowledge. Perception and conviction are conditions of perfect knowledge. Thus perception, knowledge, peace, and bliss are the great characteristics of soul. In combination they imply an enormous power in the fully evolved soul. Thus we come once more to the Infinite Quaternary (anantuchutushtaya) of Jainism. (Theology, p. 1 supra.)
The doctrine of soul is not in the Jaina view a mere matter of faith, it is a matter of observation and common-sense. If people shut their eyes to the noonday sun and go on asking: “Where is the sun, we can't see it. There is no sun," there is no remedy; they cannot see the light. By shutting one's eyes to facts, or explaining them away, if they oppose our pet theory or scepticism, we camot kill facts, although truth is shut out, in part or wholly. I try to make this clear, as Jainism camot be properly understood and followed, unless we believe in a soul and clearly realize our belief and analyse in details the meaning thereof.
Matter (Pudgulu) (11, 25-9) Wedded to the soul is the great lifeless substance of matter. Whereas the soul's qualities are life, consciousness, knowledge, perception, peace, bliss, and power, matter has for its characteristics lifelessness (6), touch, taste, smell, and colour (25).
The distinction of matter into atoms (anu) and moleeules (skandhu) has been known to Jainism for centuries.

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“In an atom there is only one pradeśu (or unit of space)": so says the Dravyasumgrahul-gāthā 26 (27). But, as atoms unite, they become a molecule. The finest kind of matter is that of the karmus, forming the karmic body, which always attends the soul and is the last to be discarded before the entry into the region of liberated souls. A group of karmic atoms is technically called a kurma-vargaņā (28).
Science recognizes three conditions of matter: solid, liquid, and gaseous. Jainism recognizes six conditions
1. Gross-gross, or very gross matter ( = solid), e.g. a mountain, a pillar of iron, etc. This class of matter, when divided, cannot be united without the use of a third something;
2. Gross ( =liquid), e.g. water, oil, etc. On division this can be united without the intervention of a third thing;
3. Gross-fine, e.g. shade, sunshine. It is interesting to compare this with the corpuscular theory of light in Western physics, before it was replaced by the modern wave-theory of Huygens. It is matter which looks gross or tangible, but cannot be grasped ;
4. Fine-gross, e.g. fragrance, sound, sweetness, etc.; the distinction between this and gross-fine being that gross-fine is more gross than fine, because it can be seen as light, shade, etc. ; whereas fine-gross cannot be seen, although its origin may be gross. The gases of science would be fine-gross. Fine-gross includes all things that may be perceived by the senses of touch, taste, smell, or sound;

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5. Fine: matter capable of becoming karmic matter. It cannot be perceived by the senses (28);
6. Fine-fine : still finer molecules, in the karmic body, which is the finest. Fine-fine matter has for its atoms the combination of two or more ultimate atoms (parumāņu). (According to some it is the ultimate atom itself.)
Space (Ākāśu) (14) Things in the universe occupy each some place. That which gives things their places is space.
Space has two divisions : (1) the universe (loka), (2) the non-universe or the beyond (uloka).
In the universe all the sis druvyas (magnitudes and substances), soul, matter, space, time, principles of motion and stationariness, find their places. In the uloka there is only endless space.
In the universe also, which is in the form of a human body standing akimbo, there is only a small portion of space occupied by living beings. Of these, again, only a small part form the miserable and active mankind, which inhabits the madhya-loka. (See under Cosinology, Appendix II.)
Principles of Motion (Dharma) and Stutionariness
(Adharma) (12-13, 32) This and the next substance are the greatest peculiarity of Jainism. There is no other system, religious or speculative, which has anything corresponding to the Jaina dharma and adharma. These must be considered in some little detail.

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The term dharma is used in many senses. In Indian philosophy it meant" property”, “ quality.”,"characteristic", and in theology “duty”, specially religious duty, and thus religion itself. In modern times it popularly means “religion ", and sometimes the “highest duty” of a man or a community. Originally it ineant “rule”, “ law” also, as in dharma-śāstras, “law-books”; but now this use is obsolete, except in that phrase. Dharma is also used as equivalent to piety; a dharmātman is a inan who is pious, good, benevolent. Further, dharma means meritorious deeds; as so-and-so has done a work of dharma, e.g. by feeding or clothing the poor, by building a temple, etc., etc.
This variety of uses has had a confusing effect upon all. Jaina philosophy has suffered especially. The technical and peculiar sense in which dharma and uhurma are employed in Jaina metaphysics is sometimes entirely missed, even by leading Orientalists: e.g., in Dr. Guérinot's excellent Essai de Bibliographie Jaina, at pp. xvii and xviii, we read : “D'autre part l'ajiva, qui se subdivise en cinq espèces :
1° Le dharma, la loi religieuse, le mérite, la droite conduite.
2° L'udharma, ou principe contraire au précédent, soit le démérite, le péché.”
.
The universe is divided into jīva and ujiva. " Ajira is subdivided into five species: (1) dhurma, religious law, merit, right conduct; (2) adharma, or the principle contrary to the preceding, say, deinerit, sin.”

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Here the meaning of the terms dharma and adharmu in Jaina philosophy is quite misconceived. The popular and modern connotation of the terms is certainly most misleading. These facts are significant. Why should the Jainas adopt such misleading terms for their peculiar doctrines? If the term dharma had been fixed as signifying even law or merit when the Jaina doctrine arose, it is impossible to see why Jainism should adopt it as meaning the principle of motion. A better suggestion is that dharma, in its technical Jaina sense, must have been used before the meaning of it as law and merit was fixed. This is another indication of both the great antiquity and genuineness of the Jaina system, and must be added to Professor Jacobi's classical lines of evidence set forth in the Introduction.
To come to the usage of the two terms, an ancient text says: “dharma is devoid of taste, colour, smell, sound, and touch, is conterminous with loka (the universe), is unbreakable or indivisible, is all-pervading by its nature, and has innumerable prudeśas (or units of space)” (12)
It is well to remember that astikāya, = magnitude, does not mean material something. There are five ustikayas-matter, time, space, dharma, and wharm. And of these only one, pudgalu, is matter, i.e. capable of touch, taste, smell, and colour (25). All the other astikāyas are devoid of these four distinguishing attributes of matter. The five astikāyus, or along with jīva (soul) the six travyas, all exist eternally. They cannot be destroyed; they were never created. They are

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independent of one another, except of course that in a sort of neighbourly contact or conflict they keep the universe going. They are not ignorant of the principle of division of labour. Matter goes to struggle with the mwary or infatuated soul; time times the conflict ; space makes possible the arena ; dhurma helps the combatants to struggle on; and adharma assists them when they are inclined to rest. This is the whole struggle for existence. This is the genesis, the evolution, and the destiny of the universe. It cannot be changed, it cannot be stopped. The soul seeks to act, to move itself or matter, and dharma, which is omnipresent in the universe, is ever-ready to assist it to move itself or its adversary matter. If the soul seeks to cease moving, or matter loses its grip and drops down inactive in the form of a matured and fallen-off karma, there is adharma to help the soul and matter to cease work and to be in a condition of stationariness. Accordingly dharmu-druvya is eternal, indestructible, the essential circumstance for all moving bodies, and itself the product of the activity of none (12).
Itis noticeable, too,that the most importantmagnitudes and substances are two: soul and matter. The other four are a sort of setting to these two. Space and time are the necessary conditions to make the drama visible to knowledge; dharma and adharma are the necessary conditions of its continuance in its endless vicissitudes, merit and demerit, high and low, happiness and misery, as far as disturbance and tranquillity. Of course, dharma and adharma are in their nature and modus operandi the same (13). It is the same

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sword in the hand of a devoted soldier or a fanatic rebel.
Finally, dharma and udharma are everywhere in the universe. Beyond the universe they are not: there is only empty space, extending on all sides in its undisturbed, eternal void and eternal unchangeableness.
VI. KARMA The two most important substances are soul and matter, as the two real categories are soul and non-soul, matter being only one of the five classes which make up non-soul. Soul is living, matter is not. The union of the two cannot conduce to freedom, perfection, or peace. The mind desires to pursue a train of thought or action; the body obeys up to a certain point, then refuses to work further. The mind is impotent to goad it on; and is pained at being so dependently mated to a partner of such grossness and limitations. This is a matter of everyday experience.
Matter is without consciousness : soul is conscious. Matter has no choice but to be moulded by the soul. The connexion of soul and matter is material; and it is effected by the soul's activity. The bondage is called kurma, since it is the kurma or deed of the soul. It is material, forming a subtle bond of extremely refined karmic matter which keeps the soul from flying up to its natural abode of full knowledge and everlasting peace.
VII. KINDS OF KARMA (33-5) In this last-inentioned condition the soul, we remember (pp. 1, 20 supre), has four great attributes :

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perfect perception of, and faith in, the reality of things; perfect knowledge; perfect power; and perfect happiness. Karmie matter keeps the soul from the realization of this fourfold greatness, obseuring its perception and knowledge, obstructing its progress and success, and disturbing the equanimity of its existence. It is therefore called the four ghātiya or destructive kurmus. Their names are
jñānā varaṇīya, or knowledge-obscuring karmu ; darśanīvaranīya, or faith-obseuring or perception
obscuring kurma ; anturayu, that which hinders or obstructs the
progress or success of the soul ; mohanīya, that which infatuates or deludes the
soul (or makes it lose equilibrium of thought and
feeling). These destructive karmas retain the soul in mundane existence, the character of which is conditioned by another quartet of karmas, the latter not destructive, but determining merely the body and the environments in which the mundane soul must exist. They are called aghātiya, or non-destructive, karmas. Their nanies are ayus, the karma which determines the duration
of our lives or other conditions ; nāma, that which determines the character of our
individuality, i.e. our body, height, size,
colour, etc. ; gotra, that which determines our family, nation
ality, etc.; vedanīya, that which gives pleasure or pain in
mundane life.

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This division of karmas is neither arbitrary nor fantastic: it is based upon everyday observation and experience, and it is necessary. In Jainism every effect has a cause. The obvious differences in people's conditions are not for nothing: they are the effects of some cause. Three possible causes suggest themselves : (1) a personal God, who for some mysterious reasons of His own, or for His whim merely, brings about these differences in mankind ; (2) the constitution and modification of matter itself; (3) the soul. A personal God has no place in Jainism : He is not needed. Matter is dead, inert, and cannot be the responsible agent of these differences. There remains, therefore, the conscious soul, which by its actions (karmus) is responsible for the changes in our status of life, etc. Once this position is realized, the classification of karmas is readily understood.
Connected with the idea of karma is the famous doctrine of incarnation or transmigration of souls. Much unnecessary difficulty is raised about this. There are two aspects of it. In one the very existence of the soul is denied; and to this Jainism has nothing to say. In the other the soul is believed to exist, but its full possibilities are not considered. Simplicity is gained at the expense of exactness and truth. The soul's life is cut up into two sharp and arbitrary divisions: this life and the life beyond until eternity. Man sows here, and he reaps here and in the existence after death, in hell or in heaven, till the day of judgment. This is the Muhammadan and Christian doctrine. The reward and forgiveness are also dependent

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upon the will of God, who may be guided by what His beloved Muhammad or His Son Christ may interpose. To Jainism this simple and anthropomorphic doctrine seems unsatisfactory. There is double intermediation and arbitrariness in it; a sinful life can be purged of its bitterness and sorrow by the simple intermediation of Christ or Muhammad; and the working of the divine law is arbitrary, for no one can know the results of his actions till the Day of Judgment is over! Jainism denies both intermediation and forgiveness ; of what we have done we must bear the consequences. It is not fate, nor even predestination ; but it is the ever continuous balancing of the different accounts that we keep with the forces of life. There can be no mistake, no suppression, and no evasion. The credit and the debit side go on antomatically; and whatever is due to us is paid us ungrudgingly and without demand. The continuity cannot be broken by change of house : the debts of London are not extinguished by going to Berlin; nor is liquidation suspended till the Day of Judgment. The karmas are not extinguished simply because we give up the body called A. When we are dead as A, the karmas must still bear full fruits. The karmas constitute the karmic body; and it drags us into another state of being, it may be the ethereal structure of a god's luminous and plastic embodiment, or the grosser and limited frame of a human or a subhuman being. The last day of Jainism is the day when the last karma falls off; matter bids good-bye to the soul, and the jīva enters nirvāņa. It is a day of perfect calm, of serene being, of everlasting happiness.

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By the experiences and sufferings of innumerable lives every error, every weakness has been detected, outlived, and purged; in the light of samyag-jñāna the substances shine forth transparent and mysteryless in their eternal attributes, and their power to fascinate is exposed as the child of infatuation and ignorance. Reincarnation, then, instead of being an evil or a terror, is the necessary principle of enabling the soul to go on rectifying its errors and realizing its powers and purposes in life. Karma stands to reincarnation as cause to effect.
The eight varieties of this cause have been given above. There are four points of view from which the bondage of soul by matter may be considered: from the nature of the bondage (prakriti)—of this there are eight kinds, as given above ; from its duration (sthiti); from the intensity with which the karmic matter binds the soul (anubhāga); and from the number of particles or quantity of matter attaching to the soul (pradeśa). Sthiti may be said to be karma considered with reference to time; anubhāgu, with reference to space; pradeśa, with reference to matter, and prakriti with reference to soul.
The eight kinds of karmas from the prakriti point of view are subdivided into 148 main classes called the “ 148 prakritis” of karmus. They are as follows:--
I. Jñānāvaranīya: jñāna, knowledge, is of five kinds (see pp. 59-60), and so also the knowledge-obscuring kurmas are of five kinds according as they obscure (1) mati, (2) śruti, (3) avadhi, (4) manahparyāya, or (5) kevala jñāna.

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II. Darsanăvaranīya, faith-obscuring or perceptionobscuring karmas, are of nine kinds— chakshur-cursunāvaraṇīyu, that which obscures the
physical sight, which is perception by means of
the eyes; achakshur-darśanāvaranīya, that which obscures
other kinds of perception ; uvudhi-darsunāvaraṇīya, that which obscures per
ception of the past; keralu-duršanācarunīya, that which obscures full
perception ; nidrā-vedanīya, that condition of sleepiness which
obscures perception ; nidrānidrā-vedaniya, condition of heavy sleep which
obscures perception ; prachalā-vedanīya, condition of restless sleep which
obscures perception ; pruchalupruchalu-vedanīya, condition in which sleep
is very restless and which obscures perception ; styānagrddhi-veilanīya, somnambulistic condition,
in which there is hardly any perception of the
acts done. III. Of the obstructing antarāya) karmas there are five kindsdūna-antarūya, that class of kurmus, which obstructs
charity; läbha-untarāya, which obstructs profit of any kind; Woga-untarāya, which obstructs enjoyment; upabhogu-untarāya, which obstructs the circum
stances attending enjoyment; vīrya-antarāyu, which obstructs power.

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IV. Of the delusive (mohanīya) karmas there are twenty-eight kinds. According as the infatuation affects perception or conduct it is called respectively perceptioninfatuating (darśana-mohanīyu) or conduct-infatuating (chūritru-mohanīya).
A. Darśana-mohanīya is of three kinds: (1) samyaktva-, infatuation which affects or blurs perfect perception; (2) mithyātva-, infatuation which occasions false perception ; (3) miśru, infatuation which is a mixture of the first two.
B. Charitra-mohanīya is of twenty-five kinds. It relates partly to the four passions (kashūya)--anger, pride, deception, and greed, each one of which may (1) accompany false belief (anantānubandhi); (2) obstruct partial renunciations, i.e. the rise of soul to the fifth stage of its evolution (see gunu-sthūnus, pp. 48–52), then it is called upratyākhyānu-ūvaranīya; (3) obstruct total renunciation, i.e. the sixth guna-sthāna, then it is called pratyāklyāna-īvaranīya; and (4) keep self-restraint (samyama) impure (sa ñjvalana). These give us sixteen kinds of conduct-infatuation. The remaining nine (ukushūya) are: husyu, frivolity; rati, sentiments of attachment (or Eros); arati, sentiment of aversion; śoku, sorrow; bhayu, fear; jugupsů, dislike; strī, effeminacy"; purusha, masculine behaviour in women; napumsaku, spadonie behaviour in man or woman (35).
The classification of the four non-destructive karmas is: I. Nümu, which determines the character of our body, size, colour, height, etc., etc., is of two kinds: pindaprakriti, concrete qualities, and apindu-prakriti, nonconcrete qualities. A pinda-prakriti is of sixty-five

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Four gatis, or kinds of states of existence : (1) of gods, (2) of denizens of hell, (3) of human beings, (4) of non-human beings, as animals, insects, plants, and mineral beings:
Five jātis, or kinds of living beings: (1) with the sense of touch only, (2) with senses of touch and taste, (3) with touch, taste, and smell, (4) with touch, taste, smell, and sight, and (5) with touch, taste, smell, sight, and hearing;
Five śarīras, or bodies: (1) audārika, the physical body of all men and animals, (2) vaikriyika, the body of gods and denizens of hell, (3) āhāraka, the special body of saints in doubt (sec p. 44), (4) taijasa, the magnetic, and (5) kārmana, or karmic, bodies of all embodied souls;
Three angopā ngas, members and sub-members, relating to (1) audūrika, (2) vaikriyika, and (3)āhūraka, bodies. The anga-nāma-karma is of many kinds, as being siro-nāma (head), uro-nāma (breast or chest), prishtha-nāma (back), būhu-nāma (arins), udaranāma (stomach), and pāda - nāma (feet). The upanga-nāma-karma is sparsa-nāma (touch), rasa - nāma (taste) ghrūna-nāma (smell), chakshur-nāma (sight), and śrotra-nāma (hearing); the upāngas of siro-nāma (head) are also many, as forehead, skull, palate, cheek, chin, teeth, lips, brow, eyes, ears, nostrils, etc.;
Two sthāna(or vihāyaḥ)-nāma-karmas, relating to pramāna, size, and nirmūna, position of members.
To" bind”, i.e. keep these members and sub-members

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together, we need a binding force, which is called bandhana-nāma-karma, and is of five kinds
Five bandhana-nāma-karmas, according as they keep together the five kinds of bodies; e.g. the nervous system in the physical body;
Five sanghāta-nāma-karmas, which relate to the unifying principle in the five bodies;
Six sumsthāna-nāma-karmas, relating to proportionate form or build of the body: (1) sama-chatura, all-round symmetry ; (2) nyugrodha-parimandala, more or less round, like the banyan or vața-tree, on the upper part of the body, and small or short in the lower limbs; (3) sāchi (svāti), the reverse of (2), i.e. short at the top and long in the lower limbs; (4) kubja, hunchback ; (5) vāmana, dwarf; (6) hundaka, with knotty limbs ;
Six samhanana-nāma-karmas, relating to the joints, bones, and sinews of the body: (1) vajru-vrishabhanārācha-samhanana, unbreakable and strong like adamant; (2) vajra-nārācha, like stone; (3) nārācha, unbreakable; (4) ardha-nārācha, semi-unbreakable; (5) kilikā, as strong as a riveted body; (6) sphatika, crystal-like, or asamprāptās?pātika;
Five varna-rāma-karmas, determining the colours of the body: (1) krishnu, black ; (2) harita, green ; (3) pīta, yellow; (4) rohita, red; (5) śretu, white;
Two gandha-nama-karmas, determining the odorous or malodorous character of the body;
Five rasa-numu-karmas, determining the taste; (1) pungent, (2) bitter, (3) saline, (4) acid or sour, (5) sweet;
Eight sparśa-nāmu-karmas, determining the qualities

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of touch: (1) light, (2) heavy, (3) soft, (4) hard, (5) rough, (6) smooth, (7) cold, and (8) hot;
Four ānupūrvi-näma-karmas, determining the condition and character of the state of existence to which the soul is proceeding after leaving its present body.
B. The next large division of nama-karma comprises apinda-prakritis, non-concrete qualities. These have twenty-eight main subdivisions as follows:
Eight kinds of prakritis: (1) upaghāta, having a body fatal to oneself, as ostrich's feathers, antelope's antlers, the navel of the musk-deer, etc.; (2) paraghūtu, having a body likely to be fatal to others, e.g. lion's teeth, claws, etc.; (3)ātapa, warm body; (4) uddyota, brilliant body ;(5) uchchhvāsa, respiration ; (6-7) vihūyo-gati, the ability to move or fly in the air, approved and not approved ; (8) agurulaghu, body which is neither heavy nor light;
Ten kinds of prakritis, which are: (1) trasa, body of a movable soul ; (2) bādara, heavy or gross ; (3) sthira, steady or stationary ; (4) paryāpta, complete ; (5) pratyeka, peculiar or individual ; (6) śubha, auspicious ; (7) subhāgya, fortunate; (8) susvara, sweet-voiced ; (9) adeya, influential; (10) yasah-kīrti, fainous;
Ten opposite kinds of prakritis: (1) sthāvara, body of an immovable soul; (2) sūkshma, fine; (3) asthira, unsteady ; (4) aparyāpta, incomplete; (5) sādhūrana, shared with others; (6) asubha, inauspicious; (7) durbhagya, unfortunate; (8) duḥsvaru, harsh-toned; (9) anādeya, without influence; (10) apayaśaḥ, infamous.
II. Āyuh-karma determines the duration of existence and relates to the four kinds of existence of (1) gods,

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(2) denizens of hell, (3) human beings, (4) non-human beings.
III. Gotra-karma determines the high or low family and nationality, and is accordingly of two kinds, (1) uchcha-gotra, (2) nīcha-gotra.
IV. Vedanīya-karma in its working causes to the individual pain or pleasure, and is accordingly of two kinds, (1) asāta, (2) sāta.
A tabular account of the 148 prakritis may be given here (see Folding Table).
The details of the eight kinds of karmas, or their 148 subdivisions, can be worked out at an infinite length. One may call this doctrine of Jainism almost spiritual mathematics. Every effect in the world, every phenomenon, every feeling, every hope, every disappointment is a natural and necessary consequence of some action or inaction of the soul. Ignorance, infatuation, the passions may be the cause of it. But the cause never was set in motion by the soul without the effect being forced upon the soul's acceptance. And yet the soul's choice is as unlimited to-day as ever. The only mode of exercising it is to doff ignorance, indetermination, and weakness, face facts, recognize in the bondage of matter and our identification with it the sole source of its power; and then determine to suppress it, to remove this alien matter from ourselves. And then, as Sri Amritachandra Sūri tells us : "by destroying the destructive and non-destructive kurma perfect freedom will be acquired, the soul will shine out in the fulness of knowledge, its sight of truth will be perfect, its conviction in the eternity of things will be undisturbed

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QUALITIES
hich does not obscu
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Sir Samhanunax
(bones, joints, etc.) :83. Like adama 84. Like stone. 85. Unbreakabl 86. Semi-unbre:
able. 87. Riveted. SS. Crystal-like Fire colours :89. Black. 90. Green. 91. Yellow. 92. Red. 93. White. Tuco smells : 94. Odorous. 95. Valodorous, Fire tastes.96. Pungent. 97. Bitter. 98. Saline. 99. Sour. 100. Sweet. Eight touches101. Light. 102. Heavy.
103. Soft. Is 104. Hard.
105. Rough. 106. Smooth. 107. Cold. IOS. Hot. Four Anupūrris1 109. Angels. 110. Men. 111. Animals. 112. Infernal beii
clination to choose

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and undisturbable; pain and pleasure and their attendant agitation will be no more; calm and peace with bliss ineffable will be the lasting and rightful possession of the soul ” (34).
VIII. THE SEVEN PRINCIPLES (TATTVAS) (36–53)
Jiva and Ajīvu The principles of Jainism are seven: jīva, soul; ajīva, non-soul; āsrava, karma-movement; bandha, karmabondage; samvara, karma-check; nirjarā, karmafalling off; moksha, karma-liberation.
The great importance of the logically perfect division into soul (jira) and non-soul (ajīva) has been already seen: it is the basis of the six substances and of the five magnitudes. It is further the foundation of the seren principles, and later on, we shall see, also that of the nine categories (padārthas). The two great categories are soul and non-soul : these are in combination ; and the link between them is that of karma (Theology 1).
The soul and the non-soul have been considered. It now remains to deal with the forging and the falling away of the fetter of karma. There are two steps in the forging—the movement of karmic matter towards the soul (āsrava), and the actual inflow of, or bondage of the soul by, karmic matter (bandha). There are two steps also in the freeing of the soul froin matter—the stoppage of any fresh material ties (called samrara), and the shedding of the matter in which the soul is actually entangled. The end of the process is moksha or nirvūna, the goal of every true Jaina's life.

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Āsrava (38-9) The soul is affected by attachment (rāga), a version (dvesha), affection (rati), and infatuation (moha), in the form of the four passions, anger, pride, deception, and greed, helped by the activity of mind, body, and speech. Such a soul is in a state to receive karmic matter into it (37). The technical name given to this activity is yogu; and the attraction of karmic matter thus brought about is called karma-movement (āsrava), the third tattva or principle (38).
The condition of the soul which makes ásrava possible is called bhāvāsrava (subjective āsrava). It is of thirty-two kinds (39). The actual matter, of various colours, etc., etc., attracted by the soul is dravyāsruva (objective āsrava).
The past karmas of the soul affect its present activity. Its present karmus help or modify these, and the joint effect determines the character and tendency of the actual surroundings, etc., of the soul. The soul must pay for what it has acquired. If it has acquired more than it can maintain, it must break under the load of matter, i.e. it must become spiritually bankrupt. The karmas are themselves indifferent; they do not desire to come or to stay away. But, if the soul is in a mood to receive them, they are attracted to it as readily as fine iron filings by a magnet. It is the vicious, relentless vigilance of matter to run to and embrace the soul, in its ignorance and infatuation as much as in its enlightenment and discrimination, that is in Jainism called asrara.
The psychical condition which makes the inflow of

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karmic matter into the soul possible (bhāvāsrava) may take the form of false or perverse belief, an undisciplined, Vowless, characterless life, careless use of mind, body, and speech, or yielding to the passions. The physical matter which is actually drawn to the soul (dravyāsrava) is invisible. It cannot be perceived by the senses, as it is sūkshma or fine, or even sukshma-sūkshma, or very fine. Bandha (40-3)
The actual investing of the soul by the karmic matter which has flowed into it is called bondage (bandha). The psychical condition which allows this is called bhava-bandha. It corresponds exactly to bhāvāsrava, and arises from false belief, want of character, etc., etc.
The actual mingling of karınic matter with the particles (pradesas) of the soul is dravya-bandha.
This bondage is of four kinds, according to (1) the nature of the karmic matter which has invested the soul; (2) the period during which it is capable of remaining attached to the soul; (3) the charactermild or strong-of the actual fruition of this karmic matter; and (4) the number of the karmic atoms.
Samvara (44-6)
But the inflow of karmic matter may be stopped; for the soul is a free agent and can, if it chooses, refuse to take in any more of this mischievous substance. Restraint of body and mind, a deliberate attitude of indifference to matter's traps and temptations, induce a calm evenness of the soul, which gives no opportunity to the karmas to approach and cleave to or dig into it. The mind is freed from love, hatred, attachment, and

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aversion; there is no yoga or usrava vibration, and the inflow of karmas is stopped.
The psychical condition which makes this possible is bhāva-sumvara. This is reached by following the rules of conduct under vows, by religious observances, by the threefold restraint of body, mind, and speech, by performance of duties, by compassion towards all living beings, by contemplating the true character of the world and our relation to its objects and persons, by concentrating the mind on our chief purpose in life, and by enduring all kinds of troubles and tortures for the achievement thereof (46).
Nirjara (47-50)
Nirjara means the falling away of karmic matter from the soul (47-8). The fetters may by themselves gradually wear out and leave the soul free: but it is a long process. Therefore a shorter method is adopted; deliberate activity may hasten the ripening of a karma and the shedding of its matter. To illustrate: we wish evil to our neighbour A; the thought-activity invites the karmic matter into the soul (asrava), the matter comes and binds the soul (bandha). This karma may take two months to bear its full fruits; in the meantime it is an evil load for the soul. To gain lightness and to get rid of the karma, the soul may deliberately feel an opposite kind of feeling towards other neighbours B, C, and D. A still surer way is to practise austerity. By removing the mind from the demands and impulses of the body, and by mortifying the physical man through not listening to its greed and

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temptations, matter may be overcome and the soul freed from the bondage (47-8, 50).
The natural maturing of a karma and its separation from the soul is called savipāka-nirjarā. Inducing a karma to leave the soul by means of a contrary karma, or by means of ascetic practices, is called avipākanirjară (riddance without fruition).
The terminology of the distinction is derived from botany. A seed grows into a fruit. It may ripen by itself (savipāka); or it may be plucked half-ripe, or even unripe, and then ripened by artificial means (49).
Moksha (51-3) The complete freedom of the soul from karmic matter is called moksha.
It is attained when the two mighty entities part and stand separate : the soul in the calm and bliss of perfect knowledge, and the matter inert but for its mechanical readiness to fasten itself upon some other unemancipated soul.
The separation is effected when all the karmas-the four destructive (ghātiya) and the four non-destructive (aghātiya)-have left the soul, and no more karmic matter can be attracted towards it.
IX. THE NINE PADĀRTHAS (54-8) The above seven tattvas together with punya, merit, and pāpa, demerit, are the nine padārthas (54).
Punya is the meritorious kind of karmas. The desirable kind of thought-activity is punya ; e.g. love for righteous living, devotion to Arhats, etc.

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Papa is the sinful kind of karmas. It includes acts done with negligence, engrossinent in sense-objects, causing pain to others, talking evil of others, etc. This results in the movement (asrava) of sinful karmas and the corresponding bondage (55-7). The matter of punya and papa is the same. It is only the desirable or undesirable character of the thought-activity that gives rise to the distinction (58). The distinction has so much reference to asrava and bandha (inflow of karmas and bondage thereby) that sometimes the padarthas are not treated as a separate topic at all, but only as a subsidiary part of those two tattvas (principles). So it is said: Both are the means of bondage; therefore they are one, and are certainly by themselves the cause of bondage" (58).
66
X. BODIES, ETC.
The connexion of jiva and ajiva, linked by karmic matter, leads to two results: (1) it causes the soul to be clothed with matter; (2) it imposes upon the soul the duty of getting rid of this matter.
Under (1) three topics have to be considered: (a) the number of bodies according to the nature of their matter; (b) the kinds of bodies according to their form or class; (c) the colours of this bodily matter and its reflection in the soul.
Thus we must deal with: (a) bodies; (b) conditions of existence; (c) lesyās, or tints; (d) guna-sthānas, or stages in the evolution of the soul.
XI. THE FIVE BODIES (59-60)
The non-soul invades the soul (āsruva) and invests it with the finest karmic matter (bandha). This is the

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innermost body. It is called the karma body (kõrmunu śarīru), and it is found in all embodied or mundane, unliberated souls. The next grosser kind of body is the magnetic (taijasa) body: this also is extremely fine and invisible, and it is found in all unliberated souls. Added to these two bodies, common to all souls except those of siddhas in moksha, there are the vaikriyika and audlarika bodies--the former is the plastic sheath of angels and denizens of hell, and the latter the body of human and other mundane beings. Like Christianity, Jainism gives to angels and devils the same constitution and origin. The angels-gods or denizens of hell-are not born like mortals. They simply rise into their conditions
-narake devānām upapātah (Tuttvārtha-sūtra, ii, 35). Another interesting comparison may be instituted between Christianity and the very first Jaina principle with which this book opens : jīvo ti ... kammasamjutto," the soul in the world is in combination with karma” (Pañchüstikaya, 27). This is the Christian doctrine of original sin, and it has some analogy to the scientific doctrine of heredity. The soul almost automatically chooses the body which it best deserves by its total condition in regard to the karinic matter of passions, affections, tendencies past and present.
Thus Jainism gives three bodies to all souls on this side of liberation, or moksha. The karmic and the magnetic bodies are common to all; the angels have in addition vaikriyika, and the other souls audarika, or our ordinary physical bodies, derived from the mother's womb. It may be remarked that the karmic and magnetic bodies are so subtle (finer than

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ether) that nothing can check them; they pass through all and they stand in the way of nothing else. In the language of the Tattvärtha-sutra (ch. ii, 41) they are apratighata, i.e. there is no resistance in them and they can pass through all. Their union with the soul is, of course, without beginning: for, in the last resort, they are the bases of operation of the binding forces of karmic matter on the soul (60).
There is a fifth body, peculiar to Jainism: it is called āhāraka. The perfect Jaina saint who has attained full knowledge and is waiting to shed the last body (kārmaṇa-śarīra) is rare. And the less advanced Jaina ascetic may be in doubt as to certain points in the ethics or metaphysics of Jainism. By the vows which he has taken he might be hindered from going to see the enlightened master. Therefore, on rare and urgent occasions, in consequence of the highly developed occult faculties of his soul, a spiritual man-like body emanates from his head and flashes across space to the feet of the master, where it solves the doubt; then it rushes back and re-enters the ascetic's head. This body is the aharaka body.
Of these five bodies, physical, angelic, special saintly, magnetic, and karmic, each is lighter and more refined than the preceding, and each surpasses the preceding by an infinite ratio in respect of the number of atoms which it contains (59). Of course, these bodies, except the physical, are invisible to ordinary human eyesight. But that cannot be a conclusive proof of their nonexistence. The positive proof is in one own's experience. Ordinary experience, analogy, and reasoning may point

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to the possibility of their existence, and then reasoned faith plus an active pursuit of the Jaina doctrine, for some time at least, will prove their existence and their limitless potentiality.
XII. FORMS OF EXISTENCE (61) The two kinds of bodies, angelic and physical, distribute themselves into four kinds of existence. Angels may be gods or denizens of hell; and physical bodies may attach to men or non-human beings, other than angels.
Thus we have the four gatis of Jainism : deva, celestial; nāraka, hellish; mānushya, human; tiryag, others. The process of evolution onwards into the complication of material bondage is described by Kundakunda Acharya (61).
XIII. LEŚTĀS (62) Leśyā (tint) is said to be that by means of which the soul is tinted with merit and demerit. Inflow of karmas is, we know, effected by yoga and by kashūya, i.e. by the vibrations due to the activity of body, mind, or speech, and by passions, mainly anger, pride, deception, and greed. The vibrations determine the nature and material of the bondage, i.e. the kind of karmas and kind of bodies which are augmented; whereas the passions determine the duration and intensity of the bondage. The two processes correspond to the twofold activity of the leśyās.
The colour of karmas or of the souls invested by them is determined by their particular tint of merit or demerit, i.e. by their particular leśyā. Six colours are given : black, blue, grey, red, lotus-pink, and white (62).

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We may consider lesyās as to their origin, as to their kinds, and as to their character.
As to their origin, leśyas arise from yoga or kashāya, i.e. (1) the vibrations due to activity of body, mind, or speech; or (2) the passions."
As to their kinds, they are meritorious or sinful. Sinful lesyas give rise to black, indigo, and grey colours. Meritorious lesyās to orange-red, lotus-pink, and white
ones.
A
Black. man affected with this leśya wishes entirely to destroy anything that has excited his anger, ete. In an illustration occurring in Jaina books he is compared to one who wants to eat mangoes. He comes to a mango-tree, and uproots the whole tree in order to eat a few fruits. Hatred of a man or woman, say at first sight from a distance, will be a good example.
Indigo or blue. This is a little better than the last. A man with this does not go to the root of the tree; still, he causes greater pain and loss than is necessary or just. It is like the man sparing the root, but cutting the trunk of the mango-tree. In practical life, e.g. because one foreigner behaves badly in his country, a man with this lesya might hate all foreigners.
Grey. This is slightly better than the last. A man wishes to cause pain or loss, in order to gain his end. "Achieve by any means, fair or foul," "the end justifies the means," will belong to this leśya. In the ease of the mango-tree it would be the man who spares the trunk and the root, but chops off all the big boughs of the tree.

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The other leśyās are meritorious. Coming to these is like dealing with the last three periods of the ascending era (utsarpini) in Jainism, when intense demerit is over, and a gradual elevation to merit and happiness is in sight.
Orange-red. The man here wishes to achieve his end with as little harm to others as possible. But he is still rather careless and illogical: e.g. the man who only cuts off small branches of the mango-laden tree.
Lotus-pink. This is a brighter hue. A man with this is careful not to injure others even for his own good. The mango-eater merely plucks mangoes from the tree.
White. This is the colour of the best-thoughted persons. It indicates purity, compassion, and a life in volving no loss or pain to others. The mango-eater merely picks up ripe fruit that has dropped to the foot of the tree. The man of the world who is near to this leśyā is the one who has mild and necessary enjoyment of sense-objects, but without hurting others in the least and without losing his çrip upon his own right belief and conduct.
It may be that the six leśyās are the colours of the aura of the human body in occult Jainism. The theosophical view of the colours of the aura may be compared : the aura of the saint is ethereal--bluish, like the shimmering blue of pure-white ice; that of the angry man is red, that of the wicked and sinful man black, and so on.
1 The six colours of the leśyās affect all embodied souls. The doctrine is treated by Jaina writers with their usual wealth of details

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XIV. STAGES IN THE EVOLUTION OF THE SOUL
(GuŅA-STHĀNAS) (63-4) In Jainisin fourteen stages are indicated, through which the soul progresses from impurifying matter on to final liberation.
The psychical condition of the soul due to the rising, settling down, perishing, or partly settling down and partly perishing, of karmic matter (udaya, upuśama, kshaya, kshuyopaśuma) is called guna-sthāna.
The names of the fourteen stages are1. mithyātva.
8. apūrva-karana. 2. sās(v)ādana.
9. anivritti-kurana. 3. miśra.
10. sūkshma-samparūya. 4. avirata-samyaktva. 11. upaśnta-moha. 5. deśa-virata.
12. kshīna-moha. 6. pramatta-virata. 13. sayoga-kevalin. 7. apramatta-virata. 14. ayoga-kevalin.
1. Mithyātva In this the soul, affected by the manifestation of karmic matter which is due to delusion or infatuation arising out of false belief or false perception, does not
and fondness for elaborate and symmetrical classifications : e.g. the denizens of hell have the black leśyā ; the inhabitants of the best bhoga-bhūmi (like the first age of our arasarpini era) have white like the sun; those of the middle bhoga-bhumi have white like the moon: those of the lower bhoga-bhumi have grey; and the inhabitants of the heavens (angels) have leśyās according to their bhava-leśyās, or the colour of their thought-matter. Gross forms of water-life are said to have white leśya ; fire-souls have orange-red leśyā ; the three atmospheric envelopes of the world have it respectively pale-yellow, light emerald green, and a colour that is avyakta (incxpressible).

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believe in the right path to salvation. From this stage it always passes on to the fourth stage.
2. Sās(v)ādana When, in the fourth stage, there is a manifestation of the four anantānubandhi kashāyas, or the four conduct-infatuating passions, due to false or perverted belief, the soul slips down from the fourth stage to the first. In doing so it passes through the second stage, and the psychical condition in the passage is called sās(v)ādana.
3. Miéru If froin the fourth stage the soul slips down to the first, because of the manifestation of the faith- or perception-infatuating karmas due to blurred or false or mixed perception (samyak, mithya-,or miśra-mohanīya), it passes through the third stage on its downward career to the starting-point.
4. Aviratu-samyaktva * Right perception, or samyaktva, is produced by the suppression of the four passions (anuntānubandhi kushāyas) and one or three kinds of faith-or perceptioninfatuation. One kind of faith-infatuation is in the case of a man who has been in possession of samyaktva ; the three other kinds are for one who has never been in possession of such samyaktva. In this stage the soul has faith in the mokshu-mārga, or the path to salvation, but cannot observe the rules of conduct necessary for the pursuit of it.
Here three kinds of psychical condition may be noticed

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(1) Upasama-samyaktā, or samyaktā, by precipitation of karmic matter. It is attained by the suppression of five or seven prakritis of infatuating karmas.
(2) Kshāyaka-samyaktā, attained by kshaya, or perishing of karmas. It is reached by the annihilation of seven prakritis of infatuating karmas.
(3) K'shayopaśama, or combined precipitation and perishing of karmas. It is attained by the suppression of six and the continuous manifestation of the seventh (i.e. samyaktā - mohanīya - prakriti) of perceptioninfatuating karmas. This is characterized by chala, mala, agādha, i.e. the three defects of (1) being shaken in right belief, e.g., thinking that worship of Sāntinátha (the sixteenth Tirthankara) will bring śānti (peace) or that of Pārsva-nātha will remove obstacles, etc., because all arhats are the same ; (2) having an impure psychical condition, being soiled by one or more of the defects: sankā, doubt; kārkshā, desire of worldly objects as rewards for piety; vichikitsā, want of settled conviction; anyadrishți-prasamsā, praising wrong faith; anyadrishti-samstava, holding a wrong faith to be the correct one ; (3) losing firm hold of the right faith, e.g. dedicating a temple and still thinking it to be one's own property.
5. Deśa-virata
Partial renunciation of the world. Under this head come all the eleven pratimās, or stages of a layman's life. (For these see under Ethics, pp. 68-70.)

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6. Pramatta-virata After renunciation of all worldly objects still occasionally to turn the mind to the service or needs of the body. This is promāda-bhūra. Henceforth all the stages belong to the life of a muni, or ascetic.
7. Apramatta-virata Renouncing the pramāda-bhāva of the sixth stage. In this the soul is absorbed in spiritual contemplation.
From here there are two ways of progressing (two śreņis, or ways of ascent): (1) upaśama, in which the conduct-infatuating karma is being suppressed; (2) kshāyaka, in which it is being destroyed. This last is the necessary way to moksha, or final liberation.
8. Apūrva-karana Karaņu, or bhāra, thoughts which had not yet found entry into the saint's soul. This is the beginning of the first śukla-dhyāna, or white contemplation, i.e. pure contemplation of the pure soul.
9. Anivritti-kuraņu Special thoughts (bhāvas) of still greater purity; a stage of the first pure contemplation.
10. Sūkshmu-samparāya All passions are destroyed or suppressed, except sūkshma-susījvalana-lobha, i.e. the most subtle, nominal desire (of attaining moksha, for example). This is also the first pure contemplation.

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11. Upaśānta-mohu A thought (bhāva), or psychical condition, which is produced by the suppression of the entire conductinfatuating karmas. This is also the first pure contemplation. From this a saint falls.
12. Kshīņa-moha In this stage the entire conduct-infatuating karmas are annihilated, and the psychical condition produced belongs to the second pure (or white) contemplation. The saint attains this directly after the tenth stage, without passing through the eleventh.
13. Sayoga-kevalin Before commencing this stage the soul must have destroyed the three remaining destructive karmasknowledge-obscuring, faith-obscuring or perceptionobscuring, and the hindering or obstructive karmas. Here, the soul becomes arhat, or perfect soul in human body, vibrating with the fast approaching glories of moksha.
14. Ayoga-kevalin This is attained when there is before the sayogakevalin's death just enough time to speak out the five letters a, i, u, ri, lri. In this stage-a very brief one indeed—the vibrations of the holy body cease.
XV. THE THREE JEWELS (65–7) These are: (1) samyag-darśana, right conviction, faith and perception combined; (2) samyag-jñāna, right knowledge; (3) samyak-charitra, right conduct.

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The reason why right faith or conviction is put first is that right principles of conduct are derivable from right convictions. And, as precious stones and ordinary stones are of the same nature, but a whole load of mountain stones does not equal in value a small piece of precious stone, so conduct based on false convictions may be the same in external manifestation as that based on right convictions; but the former leads to error and waste of energy, whereas the latter leads to final liberation. (Atmānuśāsana, v. 15, translation published in the Jaina Gacette, vol. iv, 1907, p. 67.)
All the three, i.e. right conviction, knowledge, and conduct, combined together lead to moksha, or final liberation of the soul from karmic matter (65).
A. RIGHT CONVICTION (66-7) Right conviction in Jainism has a twofold object : one negative, the other positive.
In the negative aspect it is against scepticism of a kind which hampers all serious thought. Such scepticism is based on ignorance or weakness—in the technical language of Jainism, on the uprising (or udaya) of some very gross kind of conviction-obscuring karmas. There are always men and women in the world who are afraid of the truth. For such right conviction can hardly ever exist in its highest form. Such people's faith is again and again assailed by doubt: they are not sure of their own existence, of the existence of the world, or of their relation to it. Such persons are incapable of any kind of constructive effort to explain the entirety of life and see its real aim and object. To

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such Jainism gives guidance and help in the positive aspect of right conviction.
In its positive aspect right conviction in Jainism counsels the couscious retention of what we have or have gained. By happy intuition, or by deliberate acquisition of knowledge, the calin of faith takes rise in the mind. Jainism counsels us to take hold of it and press this faith deeper and deeper in the consciousness, so that, instead of being blighted by cold logic and cumning sophistry or eaten away by the corrosion of scepticism, it may grow into the tree of knowledge and fructify into the world-blessing fruit of righteous conduct.
Right conviction is of two kinds,
1. Right conviction from the practical point of view, or vyavahāra-samyag-darśana. It is right and steady conviction of the true nature of the six dravyas, the five ustikāyas, the seven tattvas, the nine padārthas. The man who has this conviction knows also the relative importance and the true significance of the tattvas (66). It also includes faith in true ideal, scriptures, and teacher (67)
2. Right conviction from the real point of view, or niśchaya - sumyag - dursunu, right conviction of the true nature of one's own soul. It is realization of oneself as a pure soul-as something not distinct from the attributes which are peculiar to a perfect soul, namely, perfect knowledge, power, and bliss (67).
Right conviction is free from three errors of confounding it with false (1) gods, (2) place, and (3) teacher. The idea of God should be purged of all materialism or

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anthropomorphism. It should be the highest ideal of the most perfect soul conceivable. There is from the highest point of view no special sanctity attaching to any place. The teacher also must be such as knows these doctrines and teaches them clearly and with emphasis.
It must be free from all the kinds of pride. Eight are usually given: pride of one's mother's or father's relations; pride of greatness, strength, beauty, knowledge, wealth, authority, and asceticism or spiritual advancement.
Then it must be steady and with eight qualities, which are given in the text (67).
Right conviction arises in ten ways or in two ways. In two ways: nisarga, or by intuition; adhigama, or by external instruction (Tattvārtha-sūtra, ch. i, 3).
In ten ways: e.g. from discourses of Jaina Tirthankaras (ajñā), or of learned men, or Jaina sacred books, from renunciation of worldly objects (märga), from knowing the topics of Jainism in outline (samkshepadrishti), etc. [See Ātmānuśāsana, vv. 11-14; Jaina Gazette, vol. iv, 1907, p. 67.]
It may be considered from six points of view: nirdeśa, the chief characteristics of a thing; svamitra, possession; sadhana, means of acquisition; adhikaraṇa, vehicle; sthiti, duration: vidhana, mode.
Nirdeśa.
What is samyag-darśana ? It is tattvärthaśraddhana, i.e. faith in the significance of the seven principles in other words, conviction of the inner reality of things.

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Svāmitva Who has it? The soul, of course. But in details the question may be considered from the point of view of (1) kinds of existence (four gatis); (2) senses (five senses or less); (3) bodies (possessors of living or immobile bodies); (4) yoga (or āsrava, vibrations of body, mind, and speech, which bring about the inflow of karmic matter and make bondage possible); (5) veda, or the three sexes (inasculine, feminine, and neuter); (6) kashāya, the four passions (anger, pride, deception, and greed); (7) knowledge, five kinds of knowledge (see under Second Jewel); (8) samyama, control or restraint; (9) durśana, sense-perception, mental perception, etc.; (10) leśyās, six kinds of tints of the soul; (11) samyaktā, from the real point of view; (12) thinking or non-thinking souls (saññin,asañjñin).
Sādhana How is it acquired ? In two ways, internally and externally, i.e. nisarga and adhigama.
Adhikarana What is its vehicle ? (1) In reality the soul; (2) but from the external point of view, the trasu-nādī, that portion of space which is 1 rajju wide, 1 rajju long, and 14 rajjus high. There cannot be any right conviction outside this. (Sce Cosmology, Appendix II.)
Sthiti What is its duration? It depends upon whether the right conviction is due to upaśama, or precipitation of

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karmic matter in the soul, in which case the maximum and the minimum are each one antara-muhūrta ; or to kshaya, or perishing of karmic matter, when in mundane souls the minimum is one antara-muhūrta, the maximum thirty-three sāgaras, while in liberated or disembodied souls it has a beginning, but lasts for ever; or to kshayopasama, mixed precipitation and perishing of karmas, with a minimum, one antara - muhūrta ; maximum, sixty-six sāgaras. [One muhūrta is fortyeight ininutes.]
Vidhana
The way in which it is acquired
Really there is only one way, namely, the suppression and removal of karmic matter. But it may be in two ways: internal, nisarga, intuitive; external, adhigama, by instruction. It may also be in three ways, according as it arises by precipitation, perishing, or combined precipitation and perishing of karmic matter.
Right conviction may also be considered from the point of view of sat, does it exist or not? samkhyā, how many is it ? kshetru, up to where does it extend ? sparśana, what extent of space and time does a man of right convietion comprehend ? kūlu, how long does it last? antara, the extent to which the minimum and maximum durations are separated from each other, or the duration of its absence; bhūra, which psychical condition gave it rise, precipitation or perishing, or both ? ulpa-bahutra, are the last-named three kinds equal or unequal ?

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B. Right KNOWLEDGE (68-77) Right conviction makes us perceive the reality of life and the seriousness of our object in life. It saves us from the soul-emptying, puzzling void of scepticism. It brings us nearer to the feeling and touch of the solid, substantial reality of our own and other souls, as also of the matter in union, with which the soul gives rise to the phenomena of life.
Right knowledge makes us examine in detail the matter brought into the mind by right conviction. Of course, both are mental processes; the difference is in degree. I see a nurse taking a boy on the pavement outside. This is perception. I have the right conviction that there are a woman and a boy out there. I also perceive that the woman is a nurse. But I do not know the details—who they are, where they live, why they are in this particular locality, and so forth. If I saw or heard or read about them, I should gain right knowledge,
This knowledge must be free from doubt, i.e. it must be retained steadily and based on firm conviction..
Error is also recognized in Jainism. It reminds one somewhat of the ignorance (uvidyā) of the Vedānta, the want of discrimination (aviveka) of the Sāmkhya, and the illusion (māyā) of the Buddhist systems of philosophy. Jainism insists that right knowledge cannot be attained, unless belief of any kind in its opposite (i.e. in wrong knowledge) is banished (69).
The soul of man is indivisible, and our intelleet cannot really consent, even temporarily, to what our

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faith has not grasped ; and our conduct cannot but be coloured by our intellect, from which it springs. Faith and knowledge leading to right conduct are at once the process and the goal; for right faith dispels weak doubt, right knowledge preserves us from ignorance, indifference, and laziness, and right conduct enables us to create the best life of which we are capable.
Right knowledge is of five kinds (70)—
Mati-jñānu : knowledge which is acquired by means of the five senses, or by means of the mind of man (71).
Sruta-j nūna : knowledge in which on the basis of mati-jñāna one acquires knowledge about things other than those to which the mati-jñāna relates (72).
The difference between the two is thus stated. Mati-jñāna deals with substances which exist now, and, having come into existence, are not destroyed ; śrutu-jñūna deals with all things now existing, and also with those which were in the past or may be in the future, e.g., an eclipse to-day may be known by mati-jwūna, but one in the time of Alexander, or one to happen next year, can now only be known by śrutujñūnu. Even a mineral or plant soul with one sense only can have sruta-jñānu.
Avadhi-jñāna: knowledge of the remote or past. It is possessed always by celestial and infernal souls : ascetics also sometimes acquire it by austerities (74).
Manahparyaya-jñāna: knowledge of the thoughts and feelings of others. It is possessed by Sumyamins only, i.e. by persons who are masters of self-control and who have practised the restraint of body, mind, and speech (75).

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Kerala-jñāna : full or perfect knowledge, which is the soul's characteristic in its pure and undefiled condition (76).
Fulse Knowledge The first three kinds of knowledge, 1.e. senseknowledge, study-knowledge, and knowledge of the past, may also be perverted or false. The senses may deceive us; our studies may be incomplete or erroneous ; and the angel's vision of the remote or past may not be perfect in detail or clearness (77).
But mind-knowing cannot be false. We camot have it, imless we can have knowledge of the exact thought or feeling in another's mind.
Full or perfect knowledge obviously cannot be false.
Before we take up the five forms of knowledge separately, it is interesting to compare them with the five « bodies" in Jainism (supra, pp. 42-5).
The five kinds of bodies, we remember, are: audūrika, or the physical body ; vaikriyika, or the angelic body of angels and denizens of hell; ūhāraka, the special body emanating from a saint to resolve his doubts; taijast, or magnetic body; kārmana, or karmic body.
These five bodies are distributed as follows: a man has the physical, magnetic, and karmic bodies : an angel has the angelic, magnetic, and karmic bodies.
This accounts for four, the remaining āhāraka being a special body manifested in a saint temporarily and for a special purpose.
Now the five kinds of knowledge may be considered thus in relation to the five kinds of bodies :
Man with his physical body acquires sense-know

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ledge and study-knowledge. Also with his physical body he acquires, e.g. by means of austerities, knowledge of the remote. With his magnetic body he acquires knowledge of the thoughts and feelings of others. It is literally sympathy, on the analogy of symphony between chords or strings in music, which are tuned exactly alike. If a man's magnetic body is in the same tune with another's, the thoughts and feelings of the one will meet with a ready response in the other. It is ereryday observation that a mother or a devoted wife anticipates and exactly realizes the needs or wishes of her beloved children or husband. With his karmic body the man acquires full knowledge. And it must be remembered always, that acquisition of knowledge means the removal of knowledge-obscuring karmas, the gradual demolition of the karmic body. The matter of the other bodies acts simply like the workman employed to demolish the karmic structure; as soon as his work is accomplished, he is automatically dismissed. So, as soon as the bondage of karma is severed, the physical and angelic bodies fall off, and the magnetic and karmic bodies await their definite final dissolution before the eternal soul is set free in mokshi.
To take the five kinds of knowledge in detail
Jati-jñāna, or sense-knowledge, is also called smriti, sumjñā, chintā, ubkinibodhi. It is acquired (1) by means of the five senses, (2) by means of the mind.
It is divided into four parts1. Arugraha, perception, taking up the object of

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knowledge by the senses. It is also called ūlochana, grahaņa, or avadhārana.
2. Thā, the readiness to know more of the things perceived. It is also called ūhā, tarka, parikshā, ricāraņā, or jijñāsā.
3. d paya, finding out the perfection or otherwise (samyaktā or asumyaktā) of a thing. It is also called apavāya, apagama, apanoda, apavyādha, apeta, (pagata, apaviddha, or apanutta.
4. Dhāraṇā, retaining the detailed reality of a thing. It is also called pratipatti, avadhāranu, avasthāna, nischaya, avagama, or avabodha.
To illustrate : I see the nurse and boy going along outside : this is avagraha. I wish to know more about them: this is īhā. I go and make inquiries about them, and know all kinds of details about their ages, family, ete. : this is apāya. I grasp the full significance and characteristics of the details which I have gathered : this is dhūrana.
Each of the above four classes of sense-knowledge has twelve sub-classes: bahu, much; bahuvidha, manifold; kshipra, quickly; anisrita, without the help of symbols or signs; anukta, without being taught; dhruva, steady; alpa, less; alpavidha, in few ways; akshipra, slowly; niírita, with help of signs; ukta, taught; adhruva, not steady.
Thus mati-jñānu is 4 x 12 = 48 kinds; and, as each kind may be acquired by five senses or the mind, in all it is of 48 x 6 = 288 kinds.
Again, the above distinctions apply to sense-knowledge with reference to artha, the object itself. With

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reference to vyañjana, or [intermediating] sensation, sense-knowledge is of only one kind, the avagraha (or perception) kind. This is never manifested in the case of the eye or the mind. Therefore it can only be of 4 x 12 (the twelve classes above referred to) = 48 kinds.
Thus the total kinds of sense-knowledge are 288 + 48 = 336.
Sruta-jñāna, or study-knowledge, is of two kindsscriptural and non-scriptural. The scriptural means knowledge derived from the study of the Jaina Scriptures, i.e. the Twelve Angas (see Appendix V). Non-scriptural is knowledge that is derived from outside the Angas.
Avadhi-jñāna, or knowledge of the remote, is of two kinds : (1) innate, as in the case of angels in Heaven or fallen ones in Hell; (2) acquired, by the precipitation or annihilation of karmic matter. The former is called bhava-pratyaya, and the latterkshayopasama-nimittaka. This latter is acquired by men and animals, and is of six kinds
1. Anūnugāmika, limited to a particular locality, j.e. outside those limits the man loses this faculty.
2. Anugāmiku, not limited to any locality.
3. Hīyamānu, knowledge of the remote, comprehending innumerable worlds, seas, continents, etc., becomes less and less, till it reaches the minimum.
4. Vardhamānaka, acquired from very slight beginnings; it goes on increasing. It is the converse of hīyamāna.
5. Anavasthita, unsteady, so that it fluctuates. according to circumstances.

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6. Avusthita, never leaving the possessor in the locality where it is acquired, and retained by him even in another form of existence.
(For these see Tattvārthu-sūtra, ch. i, 21-3.)
Manahpuryāya, or mind-reading knowledge, is of two kinds—
1. Riju-mati: this arises from the straightforwardness of man's mind, speech, and body, and consists in discerning and knowing the forms of thoughts in other's minds.
2. Vipulu-mati: by this the finest karmic activity in the minds of others can be read.
The distinction between the two kinds is this: (1) vipula-mati is finer and purer than riju-mati ; (2) vipula-mati cannot be lost, whereas the possessor of the ? iju-mati mind-reading power may lose it.
Mind-reading knowledge is distinguished from far knowledge as follows
1. Mind-reading knowledge is purer and more refined than far-reading knowledge.
2. Mind-reading knowledge is confined to the locality where men live. Far knowledge is not so limited, and may be extended to the whole universe.
3. Mind-reading can be acquired only by men, and also only by sumyamins, i.e. men of control. Far knowledge can be acquired by all souls in all conditions of existence.
4. By mind-reading we can know all forms of thought, etc., even their minutest modifications. By far knowledge we can know forms with only a few of their modifications.

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From this point of view sense- and study-knowledge applies to all substances, but only in some of their modifications. Far-knowledge applies to coloured substances, but not to all their modifications. Mindreading applies to all coloured objects, even in their infinitesimal parts. (See Tattrūrtha-sūtra, 25-7.)
Full Knowledge K'evalu-jñāna, full or pure or perfect knowledge, applies to all things and to all their modifications. It is, in fact, a characteristic of the soul entirely liberated from the bondage of matter.
To conclude, a soul can have one, two, three, or four kinds of knowledge at one and the same time. If one kind, it must be perfect knowledge; if two kinds, it is the sense- and the study-knowledge; if three kinds, it is the sense- and the study- and the past-knowledge; if four kinds, it is all except perfect knowledge (73).
C. RIGHT CONDUCT (78) This is the third jewel of Jainism. It consists in living a life in accordance with the light gained by the first two jewels: right conviction and right knowledge. The subject is dealt with at more length under Ethies (infru, pp. 67-73). Here its character may just be noted.
The goal is moksha, or final liberation (79). The barrier is the karmic matter which obscures the true nature of the soul. From this the principles of right conduct are easily derivable. Right conduct must be such as to keep the body down and elevate the soul : it ineans not doing bad actions and doing good ones. In

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practice it resolves itself into taking the five vows, observing the five rules of conduct, and practising the threefold restraint. The five vows are non-killing, truth, non-stealing, chastity, and non-attachment to worldly objects. The five observances are; careful walking, speaking, eating, use of things, and toilet, etc. The threefold restraint is of body, mind, and speech.

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CHAPTER III.- ETHICS
The aim of Jaina ethics is so to organize the combined activity of a society that its individuals may have the greatest possible number of facilities for attaining mokslut or nircāņa, i.e. perfect peace and bliss of the soul. Thus, obviously, the rules of conduct, both for laymen and ascetics, must directly or indirectly be conducive to this central aim. Naturally the rules for ascetics are stricter than those for laymen, and provide, as it were, a shorter, albeit harder, route to nirvāna, which is the goal for the layman also, but one which he reaches by a longer and slower process.
Here we do not propose to go into the rules of conduct for ascetics. Those who are interested in the subject will find the details in the Āchārānga-sūtru, which is translated by Dr. H. Jacobi in vol. xxii of the Sacred Books of the East (pt. i, pp. 202-210), and in Bhagavatī-Ärūdhună by the monk Sivakoti, an ex-Mahārājā of Benares.
The rigour of the ascetic life may be estimated to a certain extent by considering the more or less severe conditions which the Jaina householder must adopt, if he rightly follows the Jaina principles. The best way of exhibiting the rules of conduct for the Jaina layman is to make clear the eleven stages in his life, i.e. the eleven prutimās. They are given below.
But before a Jaina can go on to the pratimās, he must pass through two preliminary stages
1. He must have faith in Jainism. He must study the doctrine and believe in it thoroughly and sincerely.

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2. Then he must become what is called a pākshika śrūvaku, a layman intent on following the path of salvation. His duties, as laid down in the SāgaraDharmāmrita by Pandit Āsādhara about Samvat 1292 = 1235 A.D., are
(1) To have faith in Jainismı : (2) To abstain from intoxicants; (3) To abstain from flesh food : (4) To abstain from fruits which contain, or are
likely to contain, insects; also from honey; (5) To abstain from taking four kinds of food at
night. The four kinds are: eatable, tastable, lickable, drinkable. Eatables, at least, he must
give up at night; (6) To take clean, i.e. filtered, water; (7) To abstain from gambling; (8) To follow in the main the five small vows. The
vows relate to non-killing, etc.; (9) To abstain from bunting; (10) To abstain from adultery or lasciviousness; (11) To perform some religious exercises daily; (12) To abstain from making his living by any of the
following means: (a) agriculture, (b) learning, (c) trade, (d) army, (e) crafts, (f) singing, (9) music.
The eleven pratimās are--
1. Darsuna (faitli). -A true Jaina must have perfect and intelligent, well-reasoned faith in Jainism, i.e. he must have a sound knowledge of its doctrines and their applications in life.

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2. Vrutu (vow).—He must observe the five minor vows (anu-iratas), the three gund-vratas, and four śikshā-vratas. To give details: he must not destroy any kind of life, must not tell a lie, must not make use of another person's property without the owner's consent, must be chaste, must limit his necessities of life and avoid the use of food which involves unnecessary killing of living beings. The three guna-vratas are special vows relating to the limitation and determination of his daily work, food, and enjoyment. The remaining four rows relate to his worship in the morning, noon, and evening, to his keeping fast on certain days, and to his duty of daily giving charity in the form of knowledge, medicine, comfort, and food.
3. Sāmāyiku (worship).—He must worship regularly, in general for forty-two minutes, three times daily. Worship means self-contemplation and purifying one's ideas and emotions.
4. Poshadhoparāsu (fortnightly fast). — He fasts regularly, as a rule, twice a fortnight each lunar month.
5. Sachittu-tyūga (abstinence from the flesh of conscious creatures).—He refrains from taking fresh vegetables, because they are living, and to hurt any living thing is in Jainism a deadly sin.
6. Rūtri-bhukt-tyāgu (abstinence from eating at: night).—He must not take food at night. There are minute living beings which no amount of light can reveal or disperse, and which must be consumed with meals after sunset.
7. Brahmu-charyú.-Celibacy.

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8. hrambha-tyāga.—Abandonment of merely worldly engagements and occupations.
9-11. The remaining three stages are preparatory to the monk's life. Their names are parigraha-tyāga, anumati-tyāga, and uddisthta-tyāga, and they enjoin a gradual giving up of the world and retiring into some very quiet place to acquire the knowledge of truth and ultimately to become fit to be a teacher of the path to salvation.
But underlying every rule of conduct in Jainism is the one important principle of ahimsā (non-killing, non-hurting). It will be useful here to consider the effect of this principle of non-injury on (1) food, (2) drink, (3) trades and industries, (4) social behaviour, (5) civil and criminal wrongs.
It may be noted that injury by thought, word, or deed to other living beings is the chief, if not the sole, cause of misery, ignorance, weakness, pain, and disease to oneself. It is something like the necessity of “purging the defendant's conscience” in Courts of Equity in England. By doing wrong to the plaintiff, e.g. by not doing something promised to be done, the defendant is soiling his conscience, and equity forces him to clean it. Constituted as human nature is, Jainism facilitates our right living by showing that the luxury of injuring our neighbour is really an injury to ourselves, and an injury, too, from the evil effects of which the neighbour may possibly escape, but we cannot ! Altruism may have its basis upon a deeper and more refined kind of self-saving and self-serving.
As to the effect of the principle of non-injury on

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Food Food which involves the slaughter of living beings, animals, fish, birds, or anything that has five or less sense-organs, must not be taken.
One thing must here be made clear. Life thrives on life. The ideal practice of non-injury is possible only to the soul in its perfect condition, i.e. when it has freed itself from the last particle of karmic matter (karmurargaņās). On this side of that happy state, do whatever we will, some life must be transformed into our life in order to sustain it. Therefore what is meant and enjoined is simply this: “Do not destroy life, unless it is absolutely necessary for the maintenance of a higher kind of life.” The purer souls will, of course, not like to sanction eren this. But, as formulated above, the rule does not sanction hurting or injury: it limits it to the lowest possible minimum. As a supplementary rule we have : " And then begin with the least evolved kind of life, e.c. with the sthāvaras" (pp. 8-9 supru).
Drink All kinds of intoxicants, or even stimulants, are prohibited. They are not necessary for the life and well-being of the body. They feed the passions, and passions are the bitterest foes of the soul. There is also wholesale destruction of small life in the ferientation of brewing and distilling:
Trades and Industries Certain trades are prohibited to Jainas as Jainasbrewing, fishing, butchering, and anything that involves wholesale slaughter of living beings for purposes of

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trade and commerce. But even a brewer or a butcher may be a Jaina : then he will be in the vowless stage of soul's evolution (aviratu-gunasthāna).
Social Behaviour A true Jaina will do nothing to hurt the feelings of another person, man, woman, or child; nor will he violate the principles of Jainism.
Jaina ethics are meant for men of all positions—for kings, warriors, traders, artisans, agriculturists, and indeed for men and women in every walk of life. The highest will find in the Jaina rules of conduct satisfactory guidance for their affairs; and the meanest can follow them. “Do your duty. Do it as humanely as you can." This, in brief, is the primary precept of Jainisin. Non-killing cannot interfere with one's duties. The king, or the judge, has to hang a murderer. The murderer's act is the negation of a right of the murdered. The king's, or the judge's, order is the negation of this negation, and is enjoined by Jainism as a duty. Similarly the soldier's killing on the battlefield. It is only prejudiced and garbled accounts of Jainism that have led to its being misunderstood.
Civil and Criminal Wrongs The Indian Penal Code, originally drafted by Lord Macaulay, takes account of almost all offences known to and suppressed by our modern civilization. Mr. A. B. Latthe, M.A., of Sholapur, has shown by a table how the five minor rules of conduct (the five ammu-trutus of Jainism) cover the same grond as the twenty-three chapters and 511 sections of the Code.

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ETHICS: THE JAIN COMMUNITY
The Jainas of to-day do not follow all the rows “ without faults”; but, still, they profess the practice of the rows and live on the whole in view of them. I desire to conclude the chapter “Ethics” with the statement of two bare facts.
In criminal statistics the Jaina percentage of criminality is the lowest-remarkably lower than among the Hindus, Muhammadans, and Christians.
In conimercial matters the Jainas are a well-to-do and influential community Colonel Tod in his Rajasthān, and Lord Reay and Lord Curzon after him, hare estimated that half the mercantile wealth of India passes through the hands of the Jaina laity. Commercial prosperity implies shrewd business capacity and also steady, reliable character and credit.
The above shows that far from being an impracticable religion, Jainism is eminently fitted to give the State good subjects and the country successful business men.

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CHAPTER IV.—JAINA RITUAL
This relates to the pursuit of the path of salvation in communion with people living in accordance with Jainism. The object of ritual is the ideal, the goal, namely, truth, perfection, the perfect soul. Ritual is the way in which we manifest our love and reverence for our ideal. It is the enjoyment of what is beyond us, until devotion becomes ecstasy and we feel that we are what we considered to exist outside us, that we are one with the goal, and that the ideal is realized within ourselves.
The subject is long and complicated and concerns, in the main, the occult side of Jainism. But one or two points may be noticed.
Knowledge may be derived by considering four aspects of the thing known: nūmai, sthāpanā, dra vyu, and bhāva, or its name, status, substance, and nature, e.g. we may adore our ideal soul as typified in Lord Mahāvīra. The name of Mahāvīra evokes the ideal before our eyes in all its glory; the thrill with which it is accompanied is our true worship. So in the soldier's breast “Napoleon” and “ Alexander” arouse thrills of reverence which are akin to feelings of worship. This is the nūma point of view.
The second method, sthāpanā, is the installation of the adored one in a material representation : photograph, picture, keepsake, image, model, statue--these are examples. Absent friends can be loved and remembered by this means; absent guides can be reverenced ;

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JUNA RITUAL: OBJECTS OF WORSHIP
absent ideals can be worshipped. It is a mistake to call this idol-worship ; it is ideal-worship and eminently useful. Like all useful things, it may be abused : but that is hardly a sufficient reason for discarding it.
The third view-point is dravya, the thing or person which is to become in the future: for example. respect given to the Prince of Wales as the future King of England, and so forth. It is in this way that the future Tirthaikaras can be worshipped in Jainism.
But it must never be forgotten that it is no one person in particular that tlie Jainas worship. They worship the ideal and nothing but the ideal, namely, the soul in its perfect condition. This ideal may be Christ, Sarkara, Vishnu, Brahma, Muhammad, Jehovah, or any other type of perfection: and this indicates at once the rational basis and the catholie breadth of the Jaina doctrines.
The fourth way is bhāvu, whereby the thing or person in its actual nature is meant, e.g. Lord Mahāvīra to his contemporaries.
It must be noticed that, as faith is the tirst, ritual is the last part of religion in its widest sense. Faith brings us to truth; philosophy makes us grasp it; ethies makes us practise it; and ritual makes us one with it. In Jainisin faith tells us that we have a soul and that it has in it an untold wealth of knowledge, purity, power, and bliss. Jaina philosophy gives us a detailed grasp of this principle, and tells us how karınic matter obscures this Infinite Quaternary ; Jaina

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ethics takes us along the path to conquer matter and its children pain, ignorance, and weakness; and Jaina ritual makes us move on and on until the last speck of matter is removed and the soul shines resplendent, allpure, all-powerful, as the brightest embodiment of encouragement for the knower, of hope and power and inspiration and peace for the faithful !

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PART II. TEXTS
CHAPTER I.—THEOLOGY
1. जीवो त्ति .
कम्मसंजुत्तो ॥ Panchāstikāya-gāthā, by Kundakunda Ichārya,
v. 27.
The soul exists [in samsara] in combination with karma [karmic matter].
२. देहमिलिदो वि जीवो सङ्घकम्माण कुब्वदे ||
Anuprekshā-sloka, by Swāmi Kārttikeya, 181. The soul in combination with the body is the doer of all actions.
8. कम्ममलविप्पमुक्को उट्टं लोगस्स अंतमधिगंता । सो सब्र्व्वणादरिसी लहदि मुहमणिदियमतं ॥
Panchāstikāya-gāthā, 28. The soul, purified of the dirt of karmic matter, goes up to the end of loka, acquires complete knowledge and perception and attains infinite and [supra- or nonsensual bliss.
+ तह्मा शिवदिकामो रागं सर्व्वत्य कुणदु माकिंचि । सो तेण वीदरागो भविओ भवसायरं तरदि ॥
Ibid. 172.
Thus, desirous of quiescence, the soul shall not submit to the slightest attachment to anything. Having thus become free from attachment, it crosses the ocean of samsara (cycle of mundane existences).
. कम्मस्साभावेण य सव्वण्ह सव्वलोगदरिसी य । पावदि इदियरहिदं अव्वाबाहं सुहमणंतं ॥
Ibid. 151.

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By the absence of karma, omniscient and embracing the whole world in its view, it attains undisturbable, supra
sensual, and infinite bliss. 6. केवलदसणणाण मुह वीरिउ जो जि अणं तु । मो जिणदेउजि परममणि परमपयासु मुणं तु ॥
Paramātma-prakāśu, by Yogendra Ichārya, 330. The soul which has perfect perception, perfect knowledge, infinite bliss, and infinite power, is a perfect saint, and, being self-manifested, is known as Jina-dera (or the
divine conqueror). 7. सयलवियप्पह तट्टाहं सिवपयमग्गि वसंत । कम्मचउक्कद् विलयगइ अप्पा होइ अरहंतु ॥
Ibid. 325. A soul wlich, having broken through all kinds of hindering thoughts, dwells on the way to the status of yodhead, and whose four kurmas (the destructive karmas; see under Metaphysics, p. 271 are destroyed, is called Arhat. घणघाइ कम्मरहिया केवलणाणा य परमगुणसहिया । चौतिसअतिसयजुत्ता अरिहंता एरिसा हांति ॥
Viyamu-sära-gātha, by Kundakunda Ichārya, 71. Those who are rid of the (fonr) destructive kinds of kurmas, possessed of perfect knowledge and of the highest qualities, and equipped with thirty-four kinds
of supernatural powers (atiśaya), such are Arhats. 8. येन प्रणीतं पथ धर्मतीथं ज्येष्ठं जनाः प्राप्य जयन्ति दुःखं । BỊihat-Srayambhi-stotra, by Samanta-bhadra
Ichārya, 9. A Tīrthaikara is) he by whom was shown the broad fording place of virtue, the best of all, reaching which men overcome sorrow,

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TEXTS: THEOLOGY
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9. जेसिं जीवसहावो णत्यि अभावो य सव्वहा तस्स । ते हांति भिणदेहा सिद्धा वचिगोयरमदीदा ॥
Panchāstikāya, by Kundakunda Achārya, 35. Those wliose is the nature of a pure soul, and in whom is never any non-being—such souls, when disembolied, are Siddhas: they are above all powers of speech.
णट्टकम्मदेहो लोयालोयस्स जाणोदट्ठो।। पुरिसायारो अप्पा सिद्धो झा एद लोयसिहरस्थो ॥ Dravya-samgraha, by Nemi-chandra Siddhānta
chakravartin, 51. Having destroyed the eight kinds of karmas (see below, pp. 91-2) and the body, sublime in knowledge of the Universe and Beyond (loka and aloka), the self in the form of a man, steady at the summit of the Universe (loka), should be meditated upon as Siddha.
ण?टु कम्मबंधा अट्टमहागुणसमणिया परमा। लोयग्गठिदा णिच्चा सिद्धा जे एरिसा होति ॥
Viyama-sūra, 72. Having destroyed the bondage of eight karmas and being possessed of eight great qualities of the soul], perfect souls, eternal, and steady at the summit of the
universe (loka)—those who are such are Siddhas. 10. लोयस्सुज्जोययरे सुधम्मतित्थं करे जिणे वन्दे । अरहंते कित्तइसे चउवीसं चेव केवलिणो ॥
Sāmāyika-pāțha. I salute the Jinas, illuminators of the universe and founders of the beautiful fording place of religion ; such twenty-four Arhats, Kevalins, will I celebrate.
___1 Appendix IT, pp. 130-1.

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11. पंचाचारसमग्गा पंचिंदियदंतिदप्पणिद्दलणा । धीरा गुणगम्भीरा आयरिया एरिसा होति ॥
Niyama-sāra, 73. Perfect observers of fire kinds of rules of conduct, and quellers of the intoxicated-elephant-like pride of the five senses, wise and of deep qualities—such are the Acharyas.
12. रयणत्तयसंजुत्ता जिण कहियपयत्यदेस या सूरा । णिकखभावमहिया उवझावा एरिसा होंति ॥
___Ibid. 74. Equipped with the three jewels (faith, knowledge, and conduct] and preceptors of the doctrines preached by the Jinas, brave and full of selfless feeling-such are the Upādhyāyas.
1:3. वावारविप्पमुक्का चाउविहाराहणासयारत्ता। णिग्गंथा णिम्मोहा साहू दे एरिसा होति ॥
Ibid. 75. Free from all worldly occupation, ever engrossed in four kinds of devotion (darśana, ' faith,' jñāna, 'knowledge,' charitra, conduct,' and tapah, asceticism '], without worldly ties, without delusion-such are the Sädhus.
11. इक्को संचदि पुणं इक्को भुजेदि विविहसुरसोक्वं । इक्को खवेदि कम्मं इक्को वि य पावए मोकवं ॥
Anuprekshā, 76. Alone he accumulates merit; alone he enjoys the various liappiness of heaven; alone he destroy's karma; alone also he attains to moksha.

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1.). परिणममाणो नित्यं ज्ञानविवर्तरनादिसन्त त्या । परिणामाना स्वेषां स भवति का च भोक्ता च ॥ Purushärtha-sididhyupāya, by Amrita-chandra
Suri, 10. And in an eternal succession ever changing its state through the illusions of its thoughts, the soul is the [only] causer and experiencer of its states (pariņāma).

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CHAPTER II.--JETAPHYSICS
I. THE SOUL AND NON-SOUL 1. एवं छब्यमिदं जीवाजीवप्पभेददोदव्वं ।
Dravya-samgraha, 23. Thus sexpartite, this, according to the division into jira (soul) and ajira (mon-soul), is two drarajas (substances).
____II. KINDS AND QUALITIES OF SOUL 2. पृथिव्यप्तेजोवायुवनस्पतयः स्थावराः ॥ १३ ॥ द्वीन्द्रियादयस्त्रसाः ॥ १४ ॥
___Tattvartha-sitra, ch. ii, 13, 14. Sthāvara (stationary) souls are earth souls, water sonls, fire souls, air souls, vegetable souls. Trasa (mobile)
sonls are those which have two or more sense-organs. 3. जाण दि पस्सदि सव्वं इच्छदि सुकवं विभेदि दुकवादो। कुव्वदि हिदम हिदं वा भुजदि जीवो फलं तेसिं ॥ १२२ ॥
Pañchâstikāya, 122. The soul knows and sees all; desires happiness ; is afraid of pain; does friendly or unfriendly actions, and enjoy's
[or suffers] the fruits of them. +. पाणे हि चदुहि जीवदि जीवस्सदि जो हु जी विदो पुत्वं । सो जीवो पाणा पुण बल मिंदियमाऊ उस्सासो ॥ ३० ॥
. Ibid. 30. That which by means of the four prāṇas (living principles animating the body) lives, shall live, and has previously lived, is called a jīva (or mundane soul). The pranas, again, are (1) porer (bala) (of body, mind, or speech); (2) the (five) senses; (3) vitality (ayuh): (4) respiration.

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TEXTS: METAPIISSICS II-IV
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5. जीवो उवोगमओ अमुत्ति कत्ता सदेह परिमाणो ।
भोत्ता संसारस्थो सिद्धो सो विस्ससोडगई ॥ २॥ तिक्काले चदु पाणा इंदियवनमाउ आण पाणी य । ववहारा सो जीवो णिछयण यदो दु चेदणा जस्स ॥ ३ ॥
Drarya-samgraha, 2, 3. It (the soul) is (1) jira (that which lires); (2) possessed of upayoga, which is of two kinds, the power of perceiving (darsana) and knoring (jnana)]; (8) amirta (immaterial) ; (4) kartā (the doer of all actions): (5) sradeha-parimāņa (of the size of its boily, which it completely fills): (6) bhokta (enjoyer of the fruits of actions); (7) samsārastha (located in the changing universe); (8) siddha (in its perfect condition a Siddha); (9) īrdhragati (of an upward tendency). That which in the three times has four prāņas (senses, power, vitality, and respiration) is conventionally soul : but from the essential point of view that which has consciousness is soul.
III. ATTRIBUTES OF THE NON-SOUL 65. आगासकाल पुग्गल धम्माधम्मेमु ण त्यि जीवगुणा । तेसिं अचेदण तं भणिदं जीवस्स चेदणदा ॥ १२४ ॥
Panchāstikāya, 121. Space, time, matter, dharma, and adharma have not the qualities of soul; they are said to be non-conscious, whereas soul has consciousness.
IV. THE SIX SUBSTANCES 7. दवियदि गच्छदि ताई ताई समावपज्जयाई जं । दवियं तं भगं ते अणमभूदं तु सत्तादो ॥ ९ ॥
____ Paichāstikāya, 9. That which runs, i.e. passes, into such and such natures and modifications is called drarya (substance). It is never distinct from existence (sattā).

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8. दवे विणा ण गुणा गुणेहि दवं विणा ण संभवदि । अवदिरित्तो भावो दव्वगुणाणं हवदि तह्मा ॥ १३ ॥ Pañchāstikāya, 13.
Attributes cannot exist apart from substance. And there can be no substance without attributes. Therefore the existence of attributes and substance is inseparable.
9. दव्वं सल्लक्वणियं उप्पादव्वय धुवत्तसंजुत्तं । गुणपज्जयासयं वा जं तं भांति सव ॥
Ibid. 10.
That which is distinguished as existent (sat) and which is associated with coming into existence, going out of existence, and continuous sameness of existence, and also is the substratum of attributes and modifications, that the omniscient ones term substance (dravya).
10. जोव सचेयणदतु मुणि पंच अचेयण अण ।
पुग्गल धम्मा हम्मु राहुकालिंसहिया भिण ॥
Paramātma-prakāśa, 142.
Soul (jiva) is the only conscious or knowing substance. The remaining five are without consciousness: (i.e.) matter (pudgala), principle of motion (dharma), principle of stationariness (adharma), space (ākāśa), and time (kāla) are different (from jīva or soul).
11. उवभोन्नमिंदिएहि य इंदियकाया मणो य कम्माणि । जं हवदि मुत्तमणं तं सव्वं पुग्गलं जाण ॥
Pañchāstikāya, 82.
Things enjoyable by the senses, the five senses themselves, the bodies [including the five kinds of bodies], the mind, the karmas, and the other material objects-all this know as matter (pudgala).

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12. धम्मत्यिकायमरसं अवमगधं असद्द मप्फासं । लोगोगाढं पुट्टं पिहुलमसंखादियपदेमं ॥ ८३ ॥ अगुरुगलघुगेहि सया तेहि अणतेहि परिणदं णिच्च । गदिकिरियाजुत्ताणं कारणभूदं सयमकज्जं ॥ ८४ ॥ उदयं जह मच्छाणं गमला गुग्गहयरं हवदि लोए । तह जीवपुग्गलाणं धम्मं दब्वं वियाहि ॥ ८५ ॥
Pañchāstikāya, 83-5. Dharmāstikāya is devoid of taste, colour, smell, sound, touch, is coterminous with the universe (loka), is indivisible, all-pervading, and has innumerable spatial units (pradeśas); ever operating in virtue of its infinite attributes, including heavy and light; is eternal, and is the essential condition for all moving bodies, and is itself the product of none. As in the (normal) world water is a help to the motion of fishes, in a like manner is the substance dharma, be assured, to that of soul (jira) and matter (ajīva).
13. जह हवदि धम्मदव्वं तह तं जाणिह दवमधम्मक्वं । ठिदिकिरियाजुत्ताणं कारणभूदं तु पुढवीव ॥
85
Ibid. 86.
Know that the substance called adharma is of the same kind as the substance dharma. It is the essential condition of stationary things, like the earth.
14. सब्वेसिं जीवाणं सेसाणं तह य पुग्गलाणं च । जं देदि विवरमखिलं तं लोये हवदि आयासं ॥
Ibid. 90.
That which gives place in this universe to all souls and likewise to all other matter that, as a whole, is the substance space (ākāśa).

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15. जीवादी दब्बाणं परिवहण कारणं हवे कालो ॥
Niyama-sāra, 33.
That which is the cause of the modification of soul and other substances (dravyas) would be time (kāla).
16. ववगदपणवणरसो ववगददोगंधअट्ठफामो य ।
अगुरुलहुगो अमुत्तो वट्टण लकबो य कालो त्ति ॥ २४ ॥ समो णि मिसो कढ़ा कला य णाली तदो दिवारत्ती । मास उदुअयणसंवच्छरो त्ति कालो परायत्तो ॥ २५ ॥
Pañchāstikāya, 24, 25.
That which is devoid of five colours [krishma (black), harita (green), pīta (yellow), rakta (red), and sveta (white)]; of five tastes (tikta (pungent), katuka (bitter), kshāra (saline), kashāyila (acid), and mishta (sweet)]; of two smells (sugandha (agreeable) and durgandha (disagreeable)]; of eight kinds of tonch [light and heavy', smooth and rough, soft and hard, and hot and cold] ; and which bas the agurulagim attribute (i.e. the set of central attributes which sustain the others), is immaterial and is characterized by modifications (of other substances] -is time (kāla). Samaya (unit of time), nimisha, kāshthā, kalā, mālī, divārātra, māsa, itu, ayana, samvatsara—these are secondary time.
17. लोयायासपएसे इक्कक्के जे ठिया हु इक्वेक्का । रयणाणं रासी इव ते कालाणू असंखदवाणि ॥ २२ ॥
Dravya-samgraha, 22.
In each pradeśa of lokākāśa cach atom of time is fixed like a heap of jewels. These atoms of time are innumerable and substances.

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18. धर्माधर्मान्तरिक्षाणां द्रव्यमे कत्व मिप्यते। काल पुद्गल जीवानामनेकद्र व्यता मता ॥
Tattvärtha-sūra, by Amrita-chandra Sūri, 17. Dharmu, adharma, and ākāśa are each a single ilrarya, whereas time, matter, and souls are held to be innumerable draryas.
1. ASTIKĀTAS (Substances) 19. ऐवं छब्यमिदं जीवाजोवप्पभेददोदव्वं । उत्तं काल विजुत्तं णादवा पंच अत्यि काया दु ॥
Dray(l-samgraha, 23. These are six kinds, but the principal division is into two categories (draryas), soul (jira) and non-soul (ajiva). These, excepting time (kala), know to be the
five astikāyas. 20. संति जदो तेणेदे अस्थि त्ति भणं ति जिणवरा जम्हा । काया इव बहुदेसा तम्हा काया य अत्थिकाया य ॥
Ibid. 21. Since these things exist (i.e. have sattā), the Best of Jinas (or Tīrthaikaras) call them asti; and since, like bodies, they have many spatial units (pradeśas),
therefore they are called kāya and astikāya. 21. जीवा पुग्गलकाया पायासं अत्यिकाइया सेसा । अमया अस्थित्तमया कारणभदा हि लोगस्स ॥
Panchāstikāya, 22. Soul (jiva), matter (pudgala) and bodies, space (akāśa), and the other [two] astikāyas (alarma and adharma, the principles of motion and stationariness) are uncreated, possessed of the quality of existence, and the causes (or condition) of the universe.

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2). जीवा पुग्गल काया धम्माहम्मा तहेव अायासं । अस्थित्तेहि य णियदा अणणमया अणु महंता ॥ ४ ॥
Ibid. 4. Soul (jiva), matter (pudgala) and bodies, principle of motion (dharma), principle of stationariness (adharma), and space (ākāśa) are steady in their state of existence, and are not distinct from their existence (sattā). These have many atoms (aņu).
23. FeaT: JOIT YÅTuhastatata 11511 आकाशस्थानन्ताः ॥ ९॥ सोयासयेयाश्च पुद्गलानाम् ॥ १० ॥
Tattvārtha-sútra, v, 8–10. Principle of motion (dharma), principle of stationariness (adharma), the individual soul (jīva)—each has innumerable units of space (pradeśas). Space has infinite pradeśas. Matter (pudgala) has pradeśas which may be numbered or which may not be numbered (and which are infinite].
(Note.—Molecule (skandha) can be numbered as to its atoms (paramāņu). Some skandhas cannot be numbered, as their constituent atoms may be numberless, e.g. a mountain. Some skandhas will contain an infinity of atoms, as an ocean, the world.]
24. जेसिं अस्थि सहाओ गुणे हि सह पज्जएहि विविहेहिं । ने हीति अस्थिकाया णिप्पणं जेहि तेलोकं ॥ ५॥
Panchāstikāya, 5. Those of which the existence is accompanied with various attributes and modifications, and which are substances (astikāya), form the constituent elements of the three worlds.

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25. स्पर्शरसगन्धवर्ण वन्तः पुद्गलाः ॥ २६ ॥
Tattvārtha-sūtra, v, 23. Material things (pudgalāḥ) are distinguished by possession
of touch, taste, smell, and colour. 26. अणवः स्कन्धाश्च ॥ २५ ॥
Ibid. 25. latter is either atom (aņu) or molecule (skandha). 27. एयपदेसो वि अणू णाणाखंधप्पदेसदो होदि। वहुदेसो उवयारा तेण य काओ भणं ति सव्वगहू ॥ २६ ॥
Dravya-samgraha, 26. The atom, though it has only one spatial unit (pradeśa), yet, since in combination to form a molecule it fills many units, is by the all-knowing ones through associa
tion called body (kāya). 28. अईथूलथूलथूलं थूलं मुहुमं च मुहुमथूलं च ।
मुहुमं अई मुहुमं दि धरादियं होदि छब्भेदं । २१ ॥ भूपव्वदमादोया भणिदा अईथूलथूलमिदि खंधा। थूला इदि विमेया सप्पीजलतेलमादीया ॥ २२ ॥ छायातवमादीया थूलेदरखंधमिदि वियाणाहि । सुहुमथूलेदि भणिया खंधा चउरकव विसया य ॥ २३ ॥ मुहुमा हवंति खंधा पावोग्गा कम्मवग्गणस्स पुणो । तविवरीया खंधा अमुहमा इदि परूवेहि ॥ २४ ॥
Viyama-sära, 21-4. Matter is of six kinds-rery gross-gross (atisthila. sthüla), gross (sthūla), gross-fine (sthūla-sūkshma), finegross (sūkshma-sthūla), fine (sūkshma), and very fine (ati-sūkshma). Masses such as earth, mountains, etc., are called very gross-gross; as gross should be understood butter, water, oil, and so forth; shade, sunshine, and so

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forth know to be gross-fine masses ; fine-gross are called those molecules which are the objects of the four senses; fine, again, are the molecules which compose the matter of karma; and fine-fine, observe, are those which surpass
these last-named. 29. TETA UIT MÅ HE DITUAHELI खंधंतरिदं दव्वं परमाणुं तं वियाणे हि ॥
Pañchāstikāya, 81. The substance (dravya) which has one taste, one colour, one smell, and two kinds of touch, is a cause of the production of sound, but is itself soundless, and is distinct from molecule (skandha), know that to be
ultimate atom (paramāņu). 30. TOETATUT 3THETTWAYET acti असमुहदो ववहारा णिछयणयदो असंखदेसो वा ॥ ९ ॥
Dravyu-sangraha, 9. This soul through expansion or contraction becomes big or small according to the body occupied by it, except in samudghāta (the condition when some particles (pradeśas) of the soul expand and go out of the body and then come back to it, as in the case of the āhāraka body). This is from the practical point of view: but from the real point of view the soul has innumerable
spatial units (pradeśas). 31. TheTTahutat aanaa 119€ 11
Tattvārtha-stra, v, 16. In respect of the expanding and contracting of its particles, it (the soul] is as a lamp the light of which
equally fills a small and a large space). 32. JfaredeT Y H T99TT: 1190 || Ibid. 17.
The support of motion and rest respectively is the service of dharma and adharma.

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VI, VII. KARMAS 33. आद्यो ज्ञान दर्शनावरणवेदनीयमोहनी या युनीमगोत्रान्तरायाः ॥ ४ ॥
Tattrārtha-sitra, viii, 4. The first is jižānāvaraniya (knowledge - obscuring), darśanāvaranīya (faith- or perception-obscuring), vedaniya (sensation-, pleasure-, and pain-, causing), mohaniya (infatuating), āyuh (vitality), nāma (characterizing the individual's body, etc.), gotra (family), antarāya
(obstruction). 34. ज्ञानावरणहानात्ते केवल ज्ञानशा लिनः ॥
दर्शनावरणच्छेदादुद्यत्केवल दर्शनाः ॥ ३७ ॥ वेदनीयसमुच्छेदादव्याबाधत्वमाश्रिताः । मोहनीयसमुच्छेदात्सम्यक्त्वमचलं श्रिताः ॥ ८॥
आयुःकर्मसमुच्छेदात्परमं सौक्ष्म्यमाश्रिताः । नामकर्मसमुच्छेदादवगाहनशालिनः ॥ ३९ ॥ गोत्रकर्मसमुच्छेदात्सदाऽगौरवलाघवाः । अन्तरायसमुच्छेदादनन्तवीर्यमाश्रिताः ॥ ४० ॥
Tatträrtha-sāra, viii, 37-10. Through the removal of knowledge-obscurance the souls have perfect knowledge. Through the destruction of perception-obscurance (or faith-obscurance) there arises in them perfect perception (or faith). Through the destruction of the vedaniya karmas they attain immunity from affliction. Through destruction of the mohanīya they attain unshakable perfection. Through destruction of āyuh (vitality) they acquire supreme fineness. Through destruction of nāma they acquire the capacity of allowing all objects to occupy the same place with them (avagāhana). Through destruction of gotra the souls are always neither light nor heavy. Through

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destruction of obstructive karmas they attain infinite strength.
35. दर्शनचारित्रमोहनीयाकषाय कषायवेदनीयाख्या स्त्रिद्विनव
षोडशभेदाः।सम्यक्त्वमिथ्यात्वतदुभयान्यकषायकषायौ हास्य
रत्यरतिशोकमयजुगुप्मास्त्रीपुनपुंसकवेदा अनन्तानुबन्ध्य प्रत्याख्यान प्रत्याख्यानसंज्वलनविकल्पाश्चैकशः क्रोधमानमायाTHT: II e II
Tattvārtha-sútra, viii, 9. lohaniya karma is of two kinds, darśana and charitra ; vedaniya karma is of two kinds, akashūya and kashāya ; darśana-mohanīya is of three kinds; chăritra-mohanīya is of two kinds; akashāya-vedaniya is of nine kinds ; kashāya-vedaniya is of sixteen kinds.
Darśana - mohanīya karmas are samyaktva (that which makes right faith or perception defective), mithyātva (that which leads the soul away from right faith or perception), samyaktva-mithyātva (mixed right and wrong faith).
Chāritra-mohanīya karmas are akashāya (by which only a light kind of passion is experienced), kashāya (by which passion is experienced).
Akashāya-vedaniyas are hāsya, rati, arati, śoka, bhaya, jugupsā, stri-veda, purusha-veda, napumsaka-veda.
Kashāya-vedaniyas are four anantānubandhis (which accompany mithyātva or false belief; ananta = mithyātva); four apratyākhyānāvaraṇīyas (which obstruct partial renunciation, i.e. the fifth Guna-sthāna; see above, p. 50); four pratyākhyānāvaraṇīyas (which obstruct total renunciation, i.e. the sixth Guna-sthāna ; see above, p. 51); four sañjvalanas (which grow with samyama, but do not destroy it, though keeping it impure).

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III. THE TATTVAS (Principles) 36. जोवाजीवास्रवबन्धसंवरनिर्जरामोक्षास्तत्त्वम ॥ ४॥
Tattrărtha-stītra, i, t. The principles (tattvas) are jira (sonl), ajīva (nonsoul), İsrava (influx of karma), bandha (bondage), samvara (stopping of inflow), nirjară (falling off), moksha (or nirrāna, final liberation).
37. जोगनिमित्तं गहणं जोगो मणवयणकायसंभदो।। भावणि मित्तो बंधो भावो रदिरागदोसमोहजुदो ॥
Pañchāstikāya, 148. Penetration by matter is due to activity (yoga), and activity arises from mind, body, or speech ; bondage of the sonl is due to thonght-activity, and that thonght is accompanied by desire, passion, intiammation, and infatuation (or intoxication).
38. कायवाङ्मनःकर्म योगः ॥ १॥ स प्रास्रवः ॥ २॥
Tattrartha-stitra, vi, 1, 2. Action on the part of body, mind, or speech is yogu.
It is āsrara (influx of karma). 39. आसवदि जेण कम्मं परिणामेण प्पणो स विशेअो ।
भावासो जिणु त्तो दवासवणं परो होदि ॥ २९ ॥ मिछत्ताविरदिपमादजोगकोहादो थ विमेया। पण पण पण दसतियचदु कमसो भेदादु पुव्वस्स ॥ ३० ॥ णाणावरणादीणं जोरगं जं पुग्गलं समासदि। दवासी सणेओ अणे यभेत्रो जिणकलादो ॥ ३१ ॥
Dravya-samgraha, 29-31. That activity of the soul whereby karma flows into it is said by the Jina to be bhārūsrara (subjective

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influx): dravyāsrava is other. False belief (mithyātva), non - l'enunciation (avirati), heedlessness (pramāda), activity (yoga), and anger (krodha), etc.—these are to be recognized with varieties five, five, fifteen, three, four, according to the differences of the previous karma. Matter of various colours, etc., which flows into the active soul is to be known as dravyäsrava (objective influx): it is described by the Jina as of various kinds,
NOTE.-The varieties mentioned are the following: -
1. Of mithyātva : (1) ekānta, a one-sided belief in a thing; (2) viparīta, belief in the opposite of what is really right; (3) vinaya, a universal respecting of right and wrong belief, with attention only to conduct; (4) samsaya, unsettled belief, scepticism or doubt; (5) ajñāna, ignorant indifference to right belief.
2. Of avirati : (1) himsā, killing or injuring living beings; (2) asatya, untruth; (3) steya, stealing or using another's property without his consent; (4) abrahma, unchastity; (5) parigraha, worldly concerns.
3. Of pramāda : (1) strī-kathā, gossip about women ; (2) bhojana-kathā, idle talk about food; (3) rāshtrakuthā, idle talk about politics; (4) avani-pāla-kathā, idle talk about kings ; (5-8) the four kashāyas or passions-krodha, anger; mūna, pride; māyā, deception or illusion ; lobha, greed ; (9-13) the five senses—use of the sense of sight, hearing, smell, taste, touch ; (1) nidrā, sleep; (15) sneha, affection.
t. Of yoga : those due respectively to mind, body, and speech.
5. Of kashāya: anger, pride, deceit, greed (of a different quality from the same four as appearing under pramāda).

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40. सकषायत्वाज्जीवः कर्म्मणो योग्यान्पुद्गलानादत्ते स बन्धः॥२॥
Tattvärtha-sūtra, viii, 2.
Being associated with passion (kashaya), the soul takes in matter adaptable for action (karma), and this is bondage (bandha).
41. मिथ्यादर्शनाविरतिप्रमादकषाययोगा वन्धहेतवः ॥ १ ॥
Ibid. viii, 1.
The causes of bondage are mithyadarsana (false perception or faith); avirati (non-abstention, i.e. not refraining from doing what is prohibited by the five rows, such as non-killing, etc.): pramāda (irreverence towards knowledge and the sources of it): kashaya (passions): yoga (the three kinds of activity by body, mind, or speech: see above, pp. 93–4).
42. बज्झदि कम्मं जेण दु चेदणभावेण भावबंधो सो । कम्मादपदेसाणं अमोल पवेसणं इदरो ॥ ३२ ॥
Dravya-samgraha, 32.
The thought-activity of the soul through which karmie matter can bind it is called bhava-bandha. The (actual) intermingling of karmic matter with the particles (pradesas) of the soul is the other (i.e. dravya-bandha). 43. प्रकृतिस्थित्यनुभाग प्रदेशास्तद्विधयः ॥ ३ ॥
Tattvärtha-sutra, viii, 3.
The forms of it (i.e. of bandha) are (1) prakriti (according to the nature of karmic matter which actually binds the soul); (2) sthiti (according to the duration of the attachment of matter to the soul); (3) anubhāga (according as the fruition is likely to be mild or strong); (4) pradesa (according as to the number of atoms (karma-varganās) of karmic matter which attach to the soul).

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44. जस्स जदा खलु पुखं जोगे पावं च णत्थि विरदस्स । संवरणं तस्स तदा सुहासुहकदस्स कम्मस्स ॥ १४३ ॥ Pañchāstikāya, 143.
At the moment when on the part of an ascetic detached from desire no good or bad actions (of mind) are in operation, at that moment such an ascetic attains stoppage (samvara) of good or bad karmas.
OUTLINES OF JAINISM
15. विजहति न हि सत्तां प्रत्ययाः पूर्वबद्धाः समयमनुसरन्तो यद्यपि द्रव्यरूपाः । तदपि सकलरागद्वेषमोहव्युदासा दवतरति न जातु ज्ञानिनः कर्मबन्धः ॥ ६ ॥
Samayasāra-kalasa, v, 6. Though karmas which became attached to the soul in the past do not give up their existence, and though at their mature time they take the form of substances; still, in consequence of the expulsion of all love, hatred, and attachment, the binding by karma does not befall one who has knowledge.
46. चेदणपरिणामो जो कम्मस्सासवणिरोहणे हेदू । सो भावसंवरो खलु दव्वासवरोहणे अण्णो ॥ ३४ ॥ वदसमिदीगुत्तीओ धम्मणुपेहा परीसहजओ य । चारित्तं वहुभेया णायव्वा भावसंवरविसेसा ॥ ३५ ॥ Dravya-samgraha, 34-5.
The thought-activity of the soul by which the inflow of karma is stopped is called bhāva-samvara. That which actually stops the inflow of matter is another.
The following are the species of bhava-samvara :— Tratas, or rows. [These are five : (1) ahimsā (not to cause or tend to cause pain or destruction to any living being by thought, speech, or conduct); (2) satya

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(truth in speech, thought, and deed): (3) asteya (to take nothing, unless, and except, it is given); (4) brahmacharya (chastity, lit. the devoted contemplation of the self by the soul); (5) parigraha-tyāga (renunciation of worldly concerns).]
Samitis, religions observances. These are five: (1) Tryă (walking carefully, so as not to hurt any living being) ; (2) bhāshā (speaking relevantly and without hurting anyone's feelings); (3) eshaņā (taking only pure food, not specially prepared for the saint): (1) ādünarikshepana (careful handling of the few things, such as water-bowl, brush, and scriptures, which ascetics may keep); (5) pratishthāpana or utsargu (great care as to where to answer the calls of nature, etc.).]
Gupti, or restraint. This is of three kinds of body, mind, and speech.]
Dharmas, or pious duties. These are ten : (1) supreme forgiveness, suppression of all feelings of anger or retaliation, and ready forgiveness of all injuries, real or otherwise ; (2) humility, ever-present and sincere humility ; (3) frankness ; (4) integrity; (5) truth in feeling and action ; (6) restraint of the senses and compassion towards all living beings ; (7) austerity and self-denial ; (8) renunciation of merely worldly concerns; (9) realizing that the world and its things cannot belong in reality to the true 'I'; (10) chastity.
Anuprekshā, or contemplation. (It is of twelve kinds: (1) anitya--the world is transient; (2) aśarana-110 one can protect us from the fruition of karmas ; (3) samsūra— these karmas keep us in the cycle of existences till they have all matured and left us finally in nirvāna; (1) ekutva — we are ourselves the doers and enjoyers and makers of our life here or hereafter ;

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(5) anyatva-all else (the body, etc.) is separate from us ; (6) aśuchitva-the various impurities of the body, which cannot have the qualities of soul ; (7) Īsrava-karmic matter is flowing into the soul, and thus new bonds are forged for the captivity of the soul in the world; (8) sumvara- we must stop this inflow of kurmas ; (9) nirjarā—we must free the soul from matter, which has already attached to it in the past ; (10) loka—the world is eternal ; its sis elements, the drayas, souls, matter, time and space, principles of motion, and rest, are eternal too; (11) bodhi-durlabhait is difficult to attain wisdom, i.e. right faith, knowledge, and conduct; we must strive to get these ; (12) dharma, the Law our Inty is to get freedom and happiness.]
Parisalu-jaya, troubles and sufferings, the overcoming of which leads to samura. These are twenty-two: (1) hunger; (2) thirst ; (3) cold; (4) heat; (5) insectbites, etc. ; (6) nakedness ; (7) troubles arising from the conditions of a particular time or country, e.g. in warfare, plagne, etc. ; (8) women ; (9) careful walking; (10) posture adopted must be continued ; (11) sleeping on hard ground after soft beds in royal palaces ; (12) abuse of ourselves or of our doctrine by others; (13) ill-usage : (14) begging; (15) ill-success in begging ; (16) disease, if self-imposed duties weaken the body, renounce the idea of strengthening it by means of medicine, etc. ; (17) thorns and pebbles prick the wandering ascetics ; (18) dirt ; (19) no reverence is given to the ascetic by people ; he should not mind; (20) he never feels proud of his victory even over the most learned ; (21) waiting for illumination ; (22) waiting for the evolution of the soul's powers.]
Chāritru, conduct of many kinds.

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+7. विपाको नभवः ॥ २१॥ ततश निर्जरा ॥ २३ ॥
Tattvārtha-sūtru, viii, 21, 23. The fruition of a kurma upon its maturing is experience
(anubhava). Thence follows (savipāka) nirjarā. 48. संवरजोगेहि जुदो तवेहि जो चिठ्ठदे बहुविहेहिं । कम्माणं णिज्जरणं वहुगाणं कुणदि सो णियदं ॥ १४४ ॥
Pujicltistikuya, 144. Whoso, occupying himself with the activities which stop the inflow of kurmas, persists in ascetic practices of various kinds-verily such an one makes many karmus
fall away from his soul. 48). उपात्तकर्मणः पातो निर्जरा द्विविधा च सा ।
आद्या विपाकजा तत्र द्वितीया चाविपाकजा ॥ २ ॥ अनादिबन्धनोपाधिविपाकवशवर्तिनः ।। कारब्धफलं यत्र क्षीयते सा विपाकजा ॥ ३ ॥ अनुदीर्ण तपःशक्त्या यत्रोदीर्णोदयावलीम । प्रवेश्य वेद्यते कर्म सा भवत्यि अविपाकजा ॥ ४ ॥ यथाम्रपनसादीनि परिपाकमुपायतः । अकाले ऽपि प्रपद्यन्ते तथा कर्माणि देहिनाम ॥ ५ ॥ अनुभूय क्रमात्कर्म विपाकप्राप्तमुज्झताम् । प्रथमास्त्वेव सर्वेषां द्वितीया तु तपस्विनाम ॥ ६ ॥
Tattvārtlia-sūru, vii, 2-6. The falling away of karma attaching to the soul is called uirjarī. It is of two kinds : of these the first is called ripeness-born (vipūkajā), thr second unripenessborn (avipāka"). When in a soul which is subject to the ripening of karmas attached to it from etemity the karmas fructify and perish-the process is called ripeness-born. When by force of ascetic practices

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(tapas) those karmas which are not yet ready to operate are made to enter the class of those ready to operate, and are experienced — the process is called avipāka nirjarā. As a mango or pine-apple can be made to ripen by artificial means even ont of time, similarly the karmas of embodied souls. The first belongs to all souls which get rid of matured karma in due course by experiencing it, whereas the other is found
in ascetics only. 50. aga fa TT 9 II 3 || Tattvārtha-sutra, ix, 3.
Falling away may be through asceticism (tapas) also. 51. जो संवरेण जुत्तो णिज्जरमाणो ध सव्वकम्माणि । ववगदवेदाउस्सो मुयदि भवं तेण सो मोकबो ॥ १५३ ॥
Pañchūstikāya, 153. When a soul has attained samvara and is getting rid of all karmas, and on withdrawal of the vedanīya, āyuh, etc. (gotra and nūma, i.e. the four aghātiya or non(destructive) karmas, takes leave of existence, that is
therefore (called) moksha (“ leaving "). 52. qaracutafafTTEET Samfaqatat #19: 11 21
Tattvārtha-sútra, x, 2. Complete release from all karma through non-existence
of causes of bondage and through nirjarū is moksha. 53. सव्वस्स कम्मणो जो खयहेदू अप्पणो हु परिणामो । णे: म भावमोकवो दवविमोकबो य कम्मपुहभावो ॥ ३७॥
Dravya-samgraha, 37. The evolution (pariņāma) of the soul which is the one cause of annihilation of all karmas is called bhūramoksha. The actual freedom from all karmic matter is called dravya-moksha.

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IX. THE NINE PADĀRTHAS 4. जीवाजीवा भावा पुरणं पावं च आसवं तेसिं । संवरणिज्जरवंधो मोकवो य हवंति ते अट्ठा ॥ १०८ ॥
Panchāstikūya, 108. Soul (jiva), non-soul (ajīva), merit (punya), sin or demerit (papa), inflow of matter (ūsrava of meritorious or sinful karmas), its cessation (samvara), falling away (nirjard), bondage (bandha), and final liberation
(moksha) are the (nine) principles (padārthas). 5. मुहपरिणामो पुरणं अमुहो पावो ति हवदि जीवस्म । दोण्हं पोग्गलमेत्तो भावो कम्मत्तणं पत्तो ॥ १३२ ॥
___ Ibid. 132. The good evolution (pariņāma) of the soul is merit (punya); the bad evolution is sin (pāpa). It is the materialization of these two which becomes (good or bad) karmas.
NOTE.—The former is merit or sin of thought (bhūra); the latter is realized (dravya) merit or sin.
56. रागो जस्स पसत्थो अणुकंपासंसिदो य परिणामो । चित्तंहि णस्थि कलसं पुरणं जीवस्स आसवदि ॥ १३५ ॥
Ibid. 135. Whatever soul has attachment only to right conduct le.g. devotion to the Arhats, etc.], whose evolution is penetrated with compassion, and the inner nature of which is without impurity of a grosser kind, punya (meritorious karmas) flows into it.
57. चरिया पमादबहुला कालुस्सं लोलदा य विसएसु । परपरिदावयवादो पावस्स य आसवं कुणदि ॥ १३९ ॥
Ibid. 139.

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Action full of negligence, impurity, distraction among the objects of the senses, causing pain to or talking evil of others, produce an inflow of sin.
58. तदथ कर्म शुभा शुभभेदतो द्वितयतां गतमैक्यमुपानयन ।
ग्ल पितनिर्भरमोहरजा अयं स्वयमुदे त्यवबोधसुधाप्लवः ॥१॥ एको दूरात्त्यजति मदिरां ब्राह्यणत्वाभिमाना दन्यः शूद्रः स्वयमहमिति स्वाति नित्यं तयैव । द्वावप्येतो युगपटुदरा निर्गतौ शूद्रिकायाः शूद्रौ साक्षादथ च चरतो जातिभेदभ्रमेण ॥ २ ॥ हेतुस्वभावानुभवाश्रयाणां सदाप्यभेदान्न हि कर्मभेदः । तद्वन्धमााश्रितमेकमिष्टं स्वयं समस्तं खलु बन्धहेतुः ॥ ३ ॥
Samayasāra-kalaśa, by Amritachandra Sūri, iv, 1 3.
Then, reducing to unity the karma, which is distinguished into two kinds according to good or bad (thoughts), this flood of nectar in the form of full knowledge arises of itself, annihilating all the dust of infatuation. One, falsely considering himself to be a Brahman, keeps away from wine; while another, knowing himself as a Sūdra, constantly bathes in the same; and the two have come forth together from the womb of the same Sūdra mother, and therefore are obviously Sūdras, but are pursuing different rules of conduct because of imaginary differences of caste. ___ The cause, nature, experience, and support of these two [punya and papa being the same, therefore there is no difference in the karma. Therefore they are best regarded as one, dependent upon the manner of bondage, and are certainly all by themselves a cause of bondage.

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___I, II. BODIES 59. औदारिकवैक्रियिकाहारकतैजसकार्मणानि शरीराणि॥३६॥
परं परं मूक्ष्मम ॥ ३७॥ प्रदेशतो ऽसंख्येय गुणं प्राक् तैजसात् ॥ ३८ ॥ अनन्त गुणे परे ॥ ३९॥ Tattrartha-sutrd, ii, 36-9. Boilies are : audārika (the physical body of all men and animals); vaikriyika (the body of gods and denizens of hell, which they can change at will); āhāraka (the spiritual man-like emanation that flames forth from the head of a saint when he wants to remove his doubt on some momentous and urgent point); taijası (the magnetic body of all embodied souls) ; kūrmaņa (the body of karmic matter of all embodied souls). Eachi is more refined than the preceding. The bodies preceding the taijasa (i.e. audāriku, raikriyika, and āhāraka) have each untold times the number of atoms which are in the one preceding it; the two others
(taijasa and kürmana) each an infinite number of times. 60. अनादिसंबन्धे च ॥ ४१ ॥ सर्वस्य ॥ ४२ ॥ bid. 41-2.
(The magnetic (taijusa) and the karmic (kürmana) bodies) have been attached (to the sonl) from everlasting. To all souls (i.e. to all embodied souls ; in other words, to all sonls except the Siddhas).
XII. FORMS OF EXISTENCE OR GATIS
61. जो खलु संसारत्थो जीवो तत्तो दु होदि परिणामो।
परिणामादो कम्मं कम्मादो होदि गदिमु गदी ॥ १२८॥ गदिमधिगदस्स देहो देहादो इंदियाणि जायंति । तेहि दु विसयग्गहणं तत्तो रागो व दोसो वा ॥ १२९ ॥

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जायदि जीवस्सेवं भावो संसारचक्कवालम्मि । इदि जिणवरेहि भणिदो अणादिणिधणो सणिधणो वा ॥ १३०॥
Parchāstikāya, 128-30. Verily the soul which is in samsāra (cycle of existences) has (impure) evolution. From evolution comes karma, and from karma the state of existence (gati) in [various existences. And the soul, going into any state of existence (gati), assumes a physical body: from this body the sense-organs arise; these come into touch with sense-objects; thence arises attachment or aversion—thus thought-state is produced in the soul within the bounds of transient existences. And this thought-state may be without beginning and end or else with end. So have the best of Jinas declared of it.
XIII. LEŚVĀS (Paints of the Soul) 5. लिंपइ अप्पीकीरइ एदीए णियअपुरणपुरमं च ।
जीवो त्ति होदि लेस्सा लेस्सागुणजाण यकवादा ॥ ४८८ ॥ जोगपउत्ती लेस्सा कसाय उदयाणुरंजिया हो । तत्तो दोण्हं कज्जं बंधच उक्कं समुद्दिढें ॥ ४८९ ॥ किण्हा णीला काऊ तेऊ पम्मा य मुक्कलेस्सा य । लेस्साणं णिद्देसा छच्चेव हवंति णियमेण ॥ ४९२ ॥ णिम्मल खंधसाहु वसाहं छित्तुं चिणि त्तु पडिदाई । ग्वाउं फलाई इदि जं मणे ण वयणं हवे कम्मं ॥ ५०७ ॥ Commața-sūra, Jivakānda, by Nemi-chandra Siddhānta
___chakravartin, 488-9, 492, 507.
That whereby the soul is tinted, identified, with merit and demerit (punya and pāpa) is called leśyā; so it is taught by those who know the qualities of leśyās. The leśyā due to mental application and action becomes

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tinged by the interposition of the passions. Thence arises a double effect and a foufoli bondage. Black, indigo, grey, fiery, lotus, and white are the designations of the leśyās, sixfold according to rule. I'prooting, trunk, cutting bough or branch, plucking, eating fallen fruit-thus would be the action in accordance with these.
XIV. GUŅASTHĀNAS 6:3. जेहिं टु लकिव जंते उदयादिसु संभवेहि भावेहिं । जीवा ते गुणसमा णि द्दिट्ठा सव्वदरसीहिं ॥ ८ ॥
Gommata-sāra, Jirakānda, 8. Those states by which, arising in them at the maturity, etc., of karmas, the spiritual position of souls is recognized and determined, are by the all-seeing ones
designated under the name guņas. 51. मिको सासण मिस्सो अविरदसम्मो य देसविरदो य ।
विरदापमत्त इदरो अपुव्व अणियट्ट मुहमो य ॥ ९ ॥ उवसंतखीण मोहो सजोगकेवलि जिणो अजोगी य । च उदस जीवसमासा कमेण सिद्धा य णादवा ॥ १० ॥
Ibid. 9-10. There are fourteen stages of the soul (guna-sthānas): (1) False belief (mithyātra). [The thought-state (bhāva) of the soul dne to the manifestation of karmas that produce false knowledge or belief (or perception). From this the soul always goes to the fourth stage. (2) Backsliding (sāsāılana). When the soul from the fourth stage falls back into the first on account of false belief, it passes throngh the second stage, and the thought-states (bhāvas) in the passage are called sāsādana.) (3) Vised right and wrong belief (miśra).
down from the fourth to the first

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stage, on account of mixed right and false belief at one and the same time, it passes through the third stage, and its thought-state then is called misra.] (4) Right faith, but not acted on (avirata-samyaktva). [The soul has faith in the path to salvation, but cannot observe the vows (vratas).] (5) Beginning of right conduct [desa-virata, Partial renunciation of the world.] (6) Slight negligence as to right conduct (pramatta-virata). [After renunciation of all worldly objects, still occasionally to turn the mind to the service or needs of the body.] (7) Right conduct free from all negligence (apramattavirata). [Renouncing the last-named occasional care of the body too.] (8) Initiation to the higher life (apūrvakarana). [Karana, or bhāra, which had not yet found entry into the saint's soul. This is the beginning of the first sukla-dhyana, or white contemplation.] (9) Incessant pursuit of the higher life (anivritti-karaṇa). [Special bhāras of a still greater purity.] (10) Condition almost devoid of desires (sūkshma-samparāya). [All passions (kashaya) are destroyed or suppressed except mere nominal desire (sūkshma - saujvalana - lobha).] (11) Condition entirely devoid of desires (upaśānti). [A psychic condition (bhāra) which is produced by the suppression of the entire conduct-disturbing-charitramohaniya-karma.] (12) Infatuationlessness (kshinamoha). [In this stage all the intoxicating karma is annihilated.] (13) Omniscience in the embodied condition (sayoga-kevalin). [Here the knowledge-obscuring, faithor perception-obscuring, and the obstructive karmas are also destroyed. The soul becomes arhat. But vibrations in the soul remain.] (14) Omniscience (ayoga-kevalin). [This is attained when there is before the sayogakevalin's death enough time to speak out the five letters अ, इ, उ, ऋ, ऌ. The vibrations in the soul cease,

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and unbreakable harmony and perfect peace are attained in final liberation (moksha) from mundane bondage.j In due course after this the souls are Siddhas. So it must be known !
XT. THE THREE JEWELS
6. सम्यग्दर्शनज्ञानचारिचाणि मोक्षमार्गः ॥ १ ॥
Tattvārtha-sūtra, i, 1.
Right faith (or perception), right knowledge, and right conduct constitute the way to moksha.
66. निश्चयमिह भूतार्थ व्यवहारं वर्णयन्त्यभूतार्थम् । भूतार्थबोधविमुखः प्रायः सवों ऽपि संसारः ॥ ५ ॥ अबुधस्य बोधनार्थं मुनीश्वरा देशयन्त्यभूतार्थम् । व्यवहारमेव केवलमवैति यस्तस्य देशना नास्ति ॥ ६ ॥ माणवक एव सिंहो यथा भवत्यनवगीतसिंहस्य | व्यवहार एव हि तथा निश्चयतां यात्यनिश्चयज्ञस्य ॥ ७ ॥ व्यवहारनिश्चयो यः प्रबुध्य तत्त्वेन भवति मध्यस्थः । प्राप्नोति देशनायाः स एव फलमविकलं शिष्यः ॥ ८ ॥ Purushārtha-siddhyupāya, by Amrita-chandra Suri,5-8.
The niśchaya mode (of statement) they describe as real ; the vyavahāra mode as not real. All mundane souls are mostly opposed to knowledge of the reality of things. The great saints (muni) teach the non-real mode, so that the ignorant may understand: who so understands only with practical mode. in him there is no teaching. As to a man who has not seen a lion a cat is the only lion, so a man who knows not the real method takes the practical method itself for reality! That disciple alone who understands both the real and

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the practical method, and takes a higher view equally distinct from both, obtains the full fruit of the teaching.
श्रद्धानं परमार्थानामाप्तागमतपोभृताम । विमढापोढमष्टाङ्गं सम्यग्दर्शनमस्मयम ॥ ४॥ Ratnakarandu-srāva kāchārya, by Samanta-bhadra
Uchārya, 1. Right faith (or perception) consists in believing the trne ideal (āpta), scriptures (agama), and teacher (guru). Such right faith is free from the three follies, has eight members, and no pride.
NOTE.—The three follies relate to false gods (deva), place (loku, e.g. bath in the Ganges will wash off sins), and teacher (guru). The eight members (angas) are freedom from doubt, from desire for worldly comforts, from aversion to or regard for the body, etc., from inclination for the wrong path ; redeeming the defects of ineffective believers ; sustaining souls in right conviction, loving regard for pious persons, and publishing the greatness of Jaina doctrines. Their names are nih sarkitu, nishkārkshita, nirvichikitsita, amīdhadrishti, i pagūhana, sthitikarana, vatsalya, prabhāvanā. The eight kinds of pride are pride in family (kula), connexions (jñāti), strength (bala), beauty (sundaratā), knowledge (jñāna), wealth (dhana), anthority (ājñā),
asceticism (tupah). 69. जो चरदि णादि पेच्छ दि अप्पाणं अप्पणो अणरण मयं । सो चारित्तं णाणं दंसणमिदि णिच्छिदो होदि ॥ १६२॥
Panchāstikāya, 162. He who acts, knows, and realizes himself through himself as in no way distinct (from the attributes of perfect knowledge, etc.) becomes convinced as to conduct, knowledge, and faith.

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69. #Anfaatzfachafqafe AETH गहणं सम्म णाणं सायारमणेयभेयं तु ॥ ४२॥
Drarya-samgraha, 12. Right and profound knowledge of the nature of the soul and non-soul, devoid of doubt, of belief in opposite of right, and of illusions is sākāra (definite) and of many
kinds. 70. मतिश्रुतावधिमनःपर्यायकेवलानि ज्ञानम ॥ ९ ॥
Tattrărtha-sutra, i, 9. Knowledge is (1) mati-jñāna (knowledge acquired by sense perceptions): (2) śruta-jñāna (knowledge acquireal by reading the scriptures) ; (3) aradhi-jñāna (knowledge of the distant, non-sensible—in time or space-possessed by divine and infernal souls); (4) manah paryāya-jñāna (knowledge of the thoughts and feelings of others) :
(5) kerala-jñāna (full or perfect knowledge). il. af farfafig ufafATA 119811 Ibid. 14.
Mati-jñāna is occasioned through the five senses and the non-sense (sc. intellect).
72. gå Afaqa canal TÄZA |2011 Ibid. 20.
Śrutu-jīūna comes after and includes) mati-jñāna. It is of two kinds, of many kinds, and of twelve kinds.
. एकादोनि भाज्यानि युगपदे कस्मिन्नाच तुर्थ्यः ॥ ३० ॥
Ibid. 30. Together in one soul there may be one, two, three, it's far as four, kinds of knowledge.
NOTE.—If one kind only, it is kerala-jiānu : if two kinds, the first two: if three kinds, the first three; if four kinds, the first four. For five kinds see 70 above.

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74. भव प्रत्य यो ऽवधिदेवनारकाणाम ॥ २१ ॥
क्षयोपशमनिमित्तः षड्विकल्पः शेषाणाम ॥ २२ ॥ रूपिष्ववधेः ॥ २७ ॥ Tuttrintha-stotra, 21, 22, 27. trudhi-jñūna in gods and denizens of hell is conditioned by birth (innate). In others avarthi-jñāna is produced by reason of annihilation and tranquillization (kshaya and pašama of karmic matter) and is of six kinds. The range of aradhi-jñāna is restricted to bodies having
form (i.e. material bodies, maurttika). . ऋजुविपुलमती मनःपर्यायः ॥ २३ ॥
तदनन्तभागे मनःपयायस्य ॥ २८ ॥ bid. 28, 28. Janahpuryāya-jiāna is (1) ruju-mati (knowledge of the present thonghts and feelings in the minds of others or in one's own mind); (2) vipula-mati (knowledge of the thoughts and feelings of others, whether present now or relating to the past or future time).
dlanu paryāya extends to infinitesimal parts thereof (i.e. of that which is known by aralhi-jñāna). 76. सर्वद्रव्यपर्यायेषु केवलस्य ॥ २९॥ llbid. 29.
Kerala-jñina extends to all modifications of substances.
77. मतिश्रुतावधयो विपर्ययश्च ॥ ३१॥ Did. 31.
Mati-jñāna, śrutu-jñina, and urahi-jñāna may be
perverted (or false) also. 78. अमुहादो विणि वित्ती सुहे पवित्ती य जाणचारित्ते ।
वदसमिदिगुत्तिरूवं ववहारणयादु जिणभणियं ॥ ४५ ॥ वहिरमंतरकिरियारोहो भवकारण प्पणासढें । णाणिस्स जं जिणुत्तं तं परमं सम्मचारित्तं ॥ ४६ ॥
Drarya-samgraha, 15 6.

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Avoidance of bad (asubhu) and activity in good, as regards thought and conduct, is from the practical point of view described by the Jina as the vows (i.e. the five vratas), the observances (i.e. the five samitis), and the restraints (i.e. the three guptis). But what is by the Jina mentioned as the checking of internal and external action with a view to destroying for the wise soul the cause of migratory existence, this is the highest, the
right conduct. 79. णिच्छ यण येण भणि दो तिहि तेहि समाहिदो हु जो अप्पा । ण कुणदि किंचि वि अ ण मुयदि सो मोकबमग्गो त्ति॥१६१॥
Panchāstikāya, 161. When the self, properly so named, being intently occupied with those three, does nothing other, and leaves nothing undone, that is the way of liberation (moksha).

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APPENDIX I
JAINA LOGIC
Western logic is material or formal and inductive or deductive. Its chief topics are the term, the proposition, and the syllogism. Its aim is consistency in argument formal truth mostly.
Jaina logic has for its aim to remove ignorance; to acquire knowledge; to know what is harmful, what is beneficial and to be adopted, and to what it is fit to be indifferent. The whole of Jainism follows the maxim: Do not live to know, but know to live. Logic is not mental training merely; it is a necessary help in ascertaining the truth, as we move along.
How to achieve this aim? By proving things through prumāņa.
What is pramāņa? It is that by which is established the knowledge of the self and of that which was not known before.
It also means the way of knowing a thing without doubt, perversion, and indifference; e.g. I know a jar by myself. Conviction in this proves existence of the self and the jar both. [Compare the conclusion of Descartes: Cogito, ergo sum.]
Besides (i) pramāņas we have (ii) nayas and (iii) syad-rāda,
Pramanas are of two kinds: pratyaksha and paroksha.

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Pratyaksha It is of two kinds : sümeyavahürik-prutyaksha, or the way of knowing things by means of the fire senses and the mind; pāramārthika-prutyakshu, the way of knowing things by the soul itself through removal of all karmic matter that obscures its knowledge.
Puroksha This is of five kinds : 1. smriti, remembrance ; 2. pratyabhijñāna, memory by sight, i.c. recognition;
3. turka, argument from association ; e.g. birth and pregnancy ; smoke and fire : rain and wet parement; dawn and lotus-blossoming; 4. anumūna, inference; this is of two kinds : (1) upulabuhi, establishing an affirmative or
negative proposition by a positive middle. (2) anupalabdhi, establishing an affirmative or
negative proposition by a negative middle. 5. āgama, sabda, knowledge from what the Teacher has said.
Under 4 (anumănu) upalabdhi is of six kinds, which are aviruddha, viz. according as the positive) middle term is :
1. vyāpya, comprehended : infer fire by smoke : 2. kārya, effect: wisdom by eloquent speech : 3. kāruna, cause : shade by tree; 4. pārru-chura, priority: darkness by sunset : 5. uttara-chura, posteriority: sunset by darkness :
6. sala-charu, concomitance : sweet - mango by yellow-ripe.

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Seren kinds, which are viruddha, viz. according as the (positive) middle term is :
1. svabhūru, property of major: no cold by leat: 2. vyāpya: no quiescence by anger; 3. kuryu : no cold by smoke
4. kārana: no happiness in the world by soul is impure;
5. pārru-chara : no sunset by daylight; 6. uttara-chara: no daylight by sunset ; 7. sahat-chara : no not-sweet by yellow-ripe inango.
Anupalabdhi also has sub-kinds: aviruddha and viruddha. Seven aviruddhu kinds, viz. according as the (negative) middle term is :
1. svabhūva : no jug here, because none is visible : 2. kyāpuka: no mango-tree, because no tree; 3. kūrya: no good seed, because no sprout ; 4. kūrana : 10 smoke, because no fire;
5. pūrva-chara: no rise of Rohinī (constellation) in two ghutīs, because Krittikū has not risen now;
6. uttaru-churu: no rise of Bharani two ghatīs ago. because hirittikā has not risen now;
7. suhu-chura : no rise i one scale-pan, because there is no lowering of the other.
Five Viruddha-anupalabilhis (with negative middle):
1. svabhūvu : things are many-sided, because we cannot get a purely one-sided thing;
2. ryāpaku : shade by no heat :

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3. kārya : this man is ill, because he has no appearance or sign of health ;
4. kāraṇa : this man is in pain, because he has not attained his desire.
5. saha-charu : false view by no true view.
The objects of pramāņa are sūmūnya, common qualities, i.e. generic attributes; or visesha, distinguishing attributes, i.e. differentia. This twofold distinction is applied to substances, attributes, and modifications.
Promāņābhāsa (Fallacy)
Modes of acquiring knowledge, which look like pramāna, but are not really so. They are :
1. a-sua-sumvidita : knowledge by which the self cannot be known, e.g. the Naiyāyika system;
2. grihītārtha : knowing what is already known : dhūrāvāhi-jnāna, e.g. it is a jug, it is a jug, it is a jug. This does not add to our knowledge: what is not known before (upūrvārthu) is what we must know;
3. nirvikalpa-darśana : intuitive perception. This cannot be true pramūna;
4. samsuya: doubtful or ambiguous knowledge cannot be pramāņa ; e.g. Is it a tree-trunk or a man ? :
5. viparyaya-jñāna : perverted knowledge cannot be true pramāņa ;
6. anadhyavasāya-jñūna: uncertainty : e.g. treading a twig under foot, and saying: let it be ;
7. pratyakshābhāsa: misleading appearance : e.g. something appears to the senses to be A, but really is not A; as a mirage ;

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8. parokshābhāsu : by mistake supposing what is apparent to the senses to be something which can be known only by an inner mental process : e.g. the Mimāmsaka system of philosophy. It is of many kinds ;
9. samkhyābhūsu: believing in more or less than two promānas ;
10. vishayābhāsa: believing in more or less than two vishayas, or subjects;
11. phalābhāsa: the fallacy of believing the conclusion to be entirely distinct and separate from pramūna. It is a fallacy, because in the conclusion we get only what we put into the premises. There are many other ūbhasas (fallacies) in the details of the syllogism.
NAYAS Nayus are modes of expressing things. There are two mayus, each with several subdivisions : 1. dravyārthika, from the point of view of substance ;
2. paryāyārthika, from the point of view of modification or condition.
SYĀD-VĀDA The great and distinctive doctrine of Jaina logic is the syād-vādu. Its chief merit is the anekāntu, or many-sided view of logic. This, it would be seen at once, is most necessary in order to acquire full knowledge abont anything. It is a corrective of the fallacy into which fell the two knights who saw the different sides of the shield. Tom Smith, for example, may be a father with reference to his son Willy Smith; and he may be a son with reference to his father Jolm Smith. Now it is a fact that Tom Smith is a son and

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father at one and the same time; and still some may declare it impossible for a man to be a father and a son simultaneously. This fallacy is not quite so obvious in other cases, and is a fruitful source of much misunderstanding. Two seemingly contrary statements may be found to be both true, if we take the trouble of finding out the two points of view from which the statements are made. Seven classes of points of view are noted. They are: 1. syad asti: A is. 2. syan nasti: A is not. point of view of a clock:
A rose is:
3. syad asti nasti: A is and is not. A rose is and is not, as in 1 and 2:
A rose is not, from the
4. syād avaktavya: from a certain point of view it is impossible to describe A; e.g. from the point of view of integral calculus it may be difficult to describe a rose:
5. syad asti cha avaktarya: A is, and it is impossible to describe A. This is a combination of 1 and 4:
6. syan nasti cha avaktavya: A is not, and it is impossible to describe A. This is a combination of 2 and 4;
7. syad asti cha nasti cha avaktavya: A is and A is not, and it is impossible to describe A. This is a combination of 1, 2, and 4.
From these seven modes of expression the system derives also its second name: sapta-bhangi, 'sevenfold system of logic.'
SYLLOGISM
The Jaina syllogism, like that of Gautama's Nyāya, but unlike the syllogism of Aristotelian logic, consists

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of five propositions. To take an elementary example:
Man is mortal.
John is a man.
.: John is mortal. The Jaina logician would argue thus:
Jack died, Fox died, Herbert died, and so did
William ; Jack, Fox, Herbert, and William are truly
universal types of man. .. All men die.
John is a man. .: John will die. It seems wasteful to have five propositions in a syllogism, when three would do. But really the great merit of Jaina logic is to combine the inductive and deductive methods, and so by its very method more or less to answer in anticipation the criticism that logic is a barren kind of intellectual gymnastics, and to a certain extent also that logic is merely formal and has nothing at all to do with the matter of the argument.
[NOTE.-As authorities for this chapter we may cite the Tattvārthādhigama-sūtra of Umā-svati, the Pramāna-naya-tattvālokālāņkāra of Vādideva Sūri, the Syād-vādu-mañjarī of Malli-shena, the Parīksamukha of Māņikya-nandin, and the Nyāya-bindu of Siddha-sena Diva-kara, edited with English translation by Professor Satiśchandra Vidyābhīshana, also the English work by Mr. Jhaveri cited in the Preliminary Note.]

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APPENDIX II COSMOGONY, COSMOLOGY, ASTRONOMY
COSMOGONY The world is infinite. All the magnitudes (ustikūyus) in it may change their forms or their conditions ; but none of them can be destroyed.
The world was never created at any particular moment. It is subject to integration and dissolution. Its constituent elements—the six substances, or five magnitudes together with the soul-are the soul, matter, time, space, and the principles of motion and stationariness. These are eternal and indestructible: but their conditions change constantly.
This change takes place in the two eras (cusurpinī and utsarpiņī. But this division of time does not apply to the whole universe; it exists only in Arya-khanda of the Bhārata and Airārata kshetrus (regions).
COSMOLOGY The universe, or the loka, i.e. all space except the beyond (aloku or non-loku), has the form exhibited on the following page.
The total volume is 343 cubic rajjus (rujju = a certain, inconceivably great, measure of length), as may be calculated from the dimensions given on the map.
The cosmos (loka) is 14 rujjus high (HT), 7 rajjus from north to south, and 7 from east to west (EW). But from east to west it tapers up till at the height of 7 rajjus, i.e. the middle of the universe, it is only 1 rajju wide, like the waist of the akimbo headless figure in the diagram (MD). From here it again

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inereases till at half the remaining height it reaches the breadth of 5 rajjus (EW.). From here once more it grows less and less, till it is at the top of the universe (HH) 1 rajju.
wesellw
Jelll East Ο ΙΙ" Τ Τ The whole is enveloped in three atmospheres called the rata-ralayas, or wind-sheaths. They are :
I. the thick wind or very dense atmosphere (ghanodudhi-rūtu-ruluya);
II. the less thick or dense atmosphere (ghandwūtu-ruluya) :
III. the fine wind or rare atmosphere (tanu-rutavuluya).

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Through the centre of the universe runs the region of mobile souls (trasa-nāḍī) (HTT,H1). It is 14 rujjus high, 1 rajju thick, and 1 rajju broad. All living beings are here, i.e. all men, animals, gods, and devils, and also immobile souls. But it is called trasa-nāḍī because the mobile (trasa) souls cannot live outside it.
At the lowermost point of the region of mobile souls (at TT) is the seventh or the lowermost hell. Its pain is so acute, and its horrors are so great, that our degenerated race of the fifth age of the arasarpini era is not strong and capable enough to sin so as to deserve being sent to this blackest spot in the universe! Next above it is the sixth hell, and so on till we reach the mildest of them, the first. The names of the hells are: 7th. Maha-tamah-prabha, very dark: 6th. Tamah-prabha, black;
5th. Dhuma-prabhā, smoke : 4th. Panka-prabha, mire or mud; 3rd. Valuka-prabha, sand: 2nd. Šarkarā-prabhā, sugar :
=
1st. Ratna-prabha, gem or jewel.
After the first hell, we are still ascending the trasa-nāḍī from TT towards HH,,-we come to the Middle World (Madhya-loka), the region where we ourselves live. It is 100,040 yojanas high: 1 yojunu being nearly 4,000 miles.
Our earth is an immense circular body consisting of a number of concentric rings called islands (drīpas), separated from each other by ring-shaped oceans. In the centre stands Mount Meru. Around this at its foot runs the first continent Jambu-dvīpa. This is

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surrounded by the Lavana-samudra, or the Salt Sea. Then come the other continents, each followed by il sea-ring. The names of the first eight continents beginning from Jambū-dvipa outwards are :
1. Jambū-dvīpa, the Jambu island; 2. Dhātaki-dvīpa, the Grislea Tomentosa island ; 3. Pushkaravara-dvipa, the "lotus" island ;
4. Vāruņivara-dvipa, the "water" island; - 5. Kshiravara-dvipa, the " white milk” island ;
6. Ghritavara-dvipa, the “ghee (clarified butter)' island ;
7. Ikshuvara-dvipa, the "sugar-cane juice " island; 8. Nandiśvara-dvipa, the Nandiśvara island.
This Middle World is l rajju broad and long (at MI)), and is 100,040 yojanas high.
The sea between Dhātaki-dvipa and Pushkara varadvipa is the Kālodadhi. The Pushkaravara-dvīpa is divided by Mount Manushottara, which is the ultimate . limit of the region inhabited by human beings. Thus human beings live in two and a half continents: Jambūdvipa, Dhātaki-dvīpa, and half of Pushkaravara-dvipa.
The name of the last sea is Svayambhū-ramaņa.
Non-human beings (tiryag-ja) live in the whole of the Middle World ; immobile souls (sthāvaru) in the whole Universe. Aquatic souls are only in the first two seas (Lavana and Kālodadhi) and in the last.
We are concerned mainly with Jambī-dvīpa. It has six mountains running through it east and west. These are, from south to north: (1) Himavān; (2) Maháhimaván ; (5) Nishadha; (4) Nila; (5) Rukmin ; and (6) Sikharin. These divide it into seven zones.

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From the south the names are: (1) Bharata-kshetra : (2) Haimavata-kshetra; (3) Hari-kshetra; (4) Videhakshetra (5) Ramyaka-kshetra (6) Hairanyavatakshetra; (7) Airavata-kshetra.
Bharata-kshetra is the part to which we belong. Its form is something like this:
Maha-Sindhu
River
Sm
Mleccha
Maha-Ganga River avan Mountain
Mleccha- Mleccha Khanda-Vijayardha Mountain,
Mleccha
Mleccha
River Maha-Sindhu
Ar
A2 SALT SEA or
River Maha-Ganga
Arya-Khanda
A2
123
く
LAVANA-SAMUDRA
Bharata - kshetra is divided by the Vijayardha Mountain into a northern and a southern region (VV). The northern region is peopled by Mlecchas (barbarians). The southern region is divided into three sections by two great rivers-the Maha-Sindhu in the west and the Maha-Ganga in the east. The barbarians again people the extreme eastern and western sections. IV. belong to the middle section called the Arya-khanda (A‚Â ̧Â ̧Â ̧). It is bounded by the Great Ganges on the east, by the Vijayārdha Mountain on the north, by the Great Indus on the west, and by the Salt Sea on the south.

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Bharata-kshetra is 526, yojanas broad. The two rivers, the Great Indus and the Great Ganges, and the mountain Vijayardha divide it into six sections as seen above.
Our whole world, with its Asia, Europe, America, Africa, Australia, etc., are included in Arya-khanda.
Going upwards again in the trasa-nāḍī (HTT,н, on p. 121) we get into the Upper World. This has two parts, called: (1) Kalpa; (2) Kalpatita. The parts, etc., of Kalpa can be counted; those of Kalpātīta
cannot.
The parts of Kalpa are the Sixteen Heavens respectively called (beginning from bottom to top): (1) Saudharma; (2) Aiśāna; (3) Sānatkumāra ; (4) Mahendra: (5) Brahma; (6) Brahmottara; (7) Läntava (Lāntaka); (8) Kāpiṣṭha; (9) Sukra; (10) Mahāśukra; (11) Satara; (12) Sahasrara; (13) Ānata; (14) Pranata (15) Arana; and (16) Acyuta.
In the Kalpatīta portion we have the nine Graiveyakas and the five Pañca-anuttaras.
After all these, at the summit of the universe, is the Siddha-sila. This is situated in the middle of the Ishat-prägbhära world, which is 1 rajju wide, 1 rajju long, and 8 yojanas high.
The Siddha-sila is in the form of a brilliant canopy. It is round, 45 lakhs of yojanas in width and 8 yojanas in breadth, tapering up towards the top. Above this Siddha-silā, at the end of the Tanu-vāta-valaya or the outermost atmosphere (III in the map on p. 120), the liberated souls rest in the blissful possession of their infinite quaternary (SS in the map).

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ASTRONOMY The system of Jaina astronomy is characterized by the doctrine of two (different) suns, two moons, and two sets of constellations. The doctrine supposes that three appearances of a planet, or of sun or moon, are required in order to compass Mount Meru and return to the starting-point. Therefore the doctrine allots two suns to Jambū-drīpa. This means that the second appearance of a su, for instance, in the sky at a given spot is not that of the sun that appeared first: the two suns appear alternately, so that the third appearance is the return of the first sun.
The Jaina books and the Purūnas of the Hindus both hold that the sun, moon, etc., revolve round Mount Meru. The Paurānic opinion was that the revolution took twenty-four lours, and that it was night north of Mount Meru, when the sun was making its halfrevolution round the south of Mount Meru and vice versa.
The Jainas, therefore, held that there are four directions, and the sun's orbit should be divided into four quarters, corresponding to the four directions: and it should bring day in succession to the countries in the south, west, north, and east. The sun must take equal time to traverse each quarter. Therefore, when it has left one quarter, say the eastern, and gone to the southern, it is night in the east and day in the south. When it goes to the western quarter, it is day in the west and night in the south: but in fact it is day in the east; therefore there must be another sun, which keeps opposite to this sun, on the opposite side of Mount Veru. The same argument applies to the two moons.

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APPENDIX III
SIXTY-THREE GREAT PERSONS (ŠALĀKĀ-PURUSH A), ETC.
The names of the twenty-four Tirthankaras have been already given under Theology (Table to p. 6). The twelve Chakra-vartins are:
1. Bharata:
2. Sagara
3. Maghavan
4. Sanat-kumāra;
5. Santi-nātha; 6. Kunthu-natha;
7. Ara(ha)-natha; 8. Su-bhauma;
9. Padma-nābha;
10. Hari-shena;
The nine Narayaņas (Vasu-devas) are:
1. Tri-pushta (or prishtha); 6. Puṇḍarika; 2. Dvi-pushta (or prishtha): 7. Datta-deva; 3. Svayam-bhū; S. Lakshmana;
4. Purushottama:
9. Krishna.
5. Nara (Purusha)-simha ;
1. Aśva-grīva
2. Taraka;
3. Naraka;
4. Niśumbha;
5. Madhu-kaitabha;
11. Jaya-sena ; 12. Brahma-datta.
The nine Prati-Nārāyaṇas (Vāsu-devas) are :
6. Prahlada:
1. Vijaya;
2. Achala;
7. Bali;
8. Rāvana;
9. Jara-sandha.
The nine Bala-bhadras (Bala-devas) are:
6. Nandi (Ananda):
7. Nandi-mitra
3. Dharma-prabha (Bhadra);
4. Su-prabha
8. Rama-chandra;
5. Su-darśana;
9. Padma.
The above are the sixty-three Salaka-purushas.
(Nandana);

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Further may be mentionedThe nine Nāradas: 1. Bhima;
6. Mahā-kāla: - 2. Mahā-bhima ;
7. Dur-mukha ; 3. Rudra;
8. Naraka-mukha ; 4. Mahā-rudra ;
9. Adho-imukha. 5. Kāla ; The eleven Rudras : 1. Bhima-bali;
7. Pundarika ; 2. Jita-satru :
8. Ajita-dhara ; 3. Rudra;
9. Jita-nābhi; 4. Viśvānala ;
10. Pitha ; 5. Su-pratishtha ; 11. Satyaki.
6. Achala; The twenty-four Kāma-deras : 1. Bāhu-bali;
13. Kunthu-nātha : 2. Prajā-pati ;
14. Araha-nātha : 3. Sri-dhara ;
15. Vijaya-rāja ; 4. Darśana-bhadra ; 16. Sri-chandra : 5. Prasena-chandra ; 17. Nala-rāja ; 6. Chandra-varna : 18. Hanumant; 7. Agni-yukta ;
19. Bali-rāja ; 8. Sanat-kumāra; 20. Vāsu-deva; 9. Vatsa-rāja :
21. Pradyumna ; 10. Kanaka-prabha: 22. Nāga-kunāra ; 11. Megha-prabha ; 23. Jivan-dhara ; 12. śānti-nătha;
24. Jambū-svāmi. Twenty-four Fathers and twenty-four Mothers of the Tirtharkaras are given under Theology (Table).

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The fourteen Kula-karas :
1. Prati-svāti: 2. Sammati : 3. Kshemam-kara; 4. Kshemam-dhara ; 5. Sīmam-kara : 6. Simam-dhara : . 7. Vimala-vāhana:
8. Chakshushmant ; 9. Yasasvin ; 10. Abhichandra; 11. Chandrābha ; 12. Maru-dera : 13. Prasena-chandra; 14. Nābhi-narendra.
NOTE.—For most of the statements in Appendixes II and III authority will be found in Professor Jacobi's Eine Jaina-Dogmatik (see Bibliographical Note above), in Colebrooke's two essays on the Jains in his Collected Essays (ed. Cowell, London, 1873); also (for II) in the Samghayuni of Hari-bhadra Sūri (in Laghuprakarana-samgraha, Bombay, 1876) and the Lokanāludvātrimsikū (in Prakarana-ratnakara II, Bombay, 1876); and (for III) in the Uttura-purāņa of Guņabhadra Achārya, and in Hemachandra's Abhidhanichintamani.]

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APPENDIX IV 143 QUALITIES. ATTRIBUTES, POWERS. ETC., OF THE
FIVE GRADES OF SAINTLY SOULS I. PERFECT SOUL (in the human body of a Tirtharkara)
By birth such a perfect soul attains: (1) a supremely handsome body, with (2) a natural fragrance emanating from it, and (3) free from the ugliness of sweating and () excreta ; (5) sweet, sound, and harmless speech ; (6) immeasurable strength: (7) blood of inilk-white purity : (8) 1,008 lucky signs on the body; (9) perfect proportion of limbs ; (10) joints, bones, and sinews strong and unbreakable like adamant.
By virtue of his achieving omniscience the perfect soul attains a sanctity whereby he (1) averts famine in a circular area of 800 miles' radius; (2) remains always raised above the ground, whether walking, sitting, or standing; (3) seems to be facing everyone in all the four directions ; (4) destroys all himsic (destructive) impulses in persons around him : (5) is entirely immune from all kinds of pain and disturbance (upasarga); (6) is able to live without food: (7) possesses mastery of all arts and sciences; (8) nails and hair which do not grow; (9) eyes which are always open—the lids do not wink; and (10) a body which never casts a shadow.
In virtue of his omniscience the following effects are produced by the heavenly bodies : (1) general mastery of the Ardha-Māgadhi language : (2) friendly feelings in all who are near him ; (3) clear skies: (+) in all

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directions; (5) the proper fructifying and blossoming of fruits and flowers of all seasons: (6) clean space all round over a radius of 8 miles (1 yojana): (7) in walking golden lotuses are always placed by the gods under his sacred feet; (8) space resounds with shouts of “ Jui! Jai!”.“ Victory! Victory!"; (9) mild and fragrant breezes blow all around : (10) sweet-scented showers cool the earth ; (11) the gods of the air take care to remove thorns from the earth; (12) all living beings become joyous; (13) the dharma-chakra precedes the sacred procession ; (14) eight kinds of auspicious things attend the procession; i.e. uumbrella (chhattre), chowrie (chūmara), flag (dh vaja), srustika, mirror (durpanu), a kind of vase (kalasu), a powder-flask (vardhamanaka), and a throne seat (bhadrāsana).
Eight kinds of heavenly signs (prātihārya) appear: (1) an Asoka tree is always near the Tirthaikara; (2) a throne-seat; (3) three umbrellas (chhattru) and a lion throne (simhāsana ); (4) aura of a beautiful radiance (bhā-mandula); (5) wordless speech flowing from the Lord (dirya-dhani); (6) showers of celestial blooms; (7) the sixty-four Yaksha gods attend to fan the Lord with chowries; (8) heavenly music.
The perfect soul enjoys four attributes in their infinity. These are called ununtu-chatushtuyu and are: (1) infinite perception; (2) infinite knowledge : (3) infinite power; (4) infinite bliss. (Total 46.)
II. PERFECT SOUL, without body (Siddha) Such a soul has innumerable qualities. Among them right are specially noted: (1) perfect faith; (2) perfect

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perception; (3) perfect knowledge; (4) quality of being neither light nor heavy; (5) infinite capacity for giving place (penetrability); (6) extreme refinement beyond sense-perception: (7) infinite power: (8) immunity from disturbance of all kinds.
III. HEAD OF GROUPS OF SAINTS
These have thirty-six special qualities, besides many others.
1. Twelve Tapas: (1) Anasana: not taking food. (2) Anavapta: eating less than what one may desire. (3) Vrata-parisamkhyāna: a pledge taken by a saint on the way to receive food, that he will accept it only if a particular thing is fulfilled, otherwise go without it. This pledge, of course, is secret and extempore. (4) Rasa-parityaga: renunciation and suppression of taste and of tasteful things. Six such things are specially mentioned: milk, ghee (clarified butter), curds, sugar, salt, and oil. (5) Virikta-sayyāsana: sitting and sleeping alone. (6) Kaya-klesa: mortification of the body; not by deliberately hurting it, but by controlling it through refusing it many comforts.
These six are called external tapas.
(7) Prayaschitta: penance in expiation of any fault, committed consciously or unconsciously. (8) Vinaya: eager zeal and belief in the pursuit of (i) right faith: (ii) right knowledge; (iii) right conduct; (iv) proper tapa or restraint; and also loving obedience and ready submission to one's superiors. (9) Vaiyapṛitya: sincere service and actual attendance on old, infirm, and sick sadhus. (10) Svadhyāya: reading the Scripture.

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(11) Vyutsarga : non-attachment to the body. (12) Dhyāna: ineditation.
These last six are internal tapas.
2. Ten Dharmas-pious duties: (1) Uttama-kshamā: suppression of all feelings of anger and ready forgiveness of all injuries, real or otherwise. (2) Mārdava : ever-ready and sincere humility. (3) Anjaru : frank straightforwardness. (4) Satya : truth in feelings and in conduct. (5) Saucha : purity from defilement of greed. (6) Samyama : This is of two kinds: (i) restraint of the senses, and (ii) practice of compassion towards six kinds of living beings, namely, (a) lowest (mineral) life, (b) aquatic life, (c) fire-life (cf. salamander), (d) air-life, (e) vegetable life, and (f) animal life. (7) Tapa : asceticisin. Mainly of the kinds enumerated above. (8) Tyāga: renunciation of all worldly connections. In the Achāryas it also includes the gift of knowledge, etc., by means of lessons and advice. (9) ikinchana: developing the instinct, "nothing is mine in the universe." (10) Brahma-charyā: chastity. Literally it means the devoted contemplation of the self by the soul : and this is attainable and preservable by securing self-concentration through celibacy and other means of freeing the mind from the bondage of worldly care and attachment.
3. Six Īvaśyakas : daily duties: (1) Sāmāyika : practising peaceful indifference to worldly objects and to attain tranquillity of mind. (Equanimity of soul.) (2) Vundunā : bowing to perfect souls and their images in the temples. (3) Stuti : praising the qualities of the holy beings. (4) Pratikramana : repentance

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for faults that already attach to the soul. (5) Svadhyāya: reading the Scriptures.
Vote.--In some books pratyākhyānu is given in place of svādhyāyu. It means the forethought and endeavour so that in future no faults may attach to the soul. Roughly prutikramana and pratyākhyānu correspond to nirera and samvura respectively.
(6) Kūyotsargco: giving up attachment to the body and practising contemplation of the self.
4. Five kinds of exercises (achāra): (1) Darsanachāra : to induce strong and steady faith. (2) Jñanachāru : to increase knowledge. (3) Claritrachūru: to improve one's daily life. (4) Tapachāra : to become a great ascetic. (5) Viryachāra : to increase the power of one's inner self.
5. Three Guptis: the threefold restraint of mind, body, and speech
(Total 36.)
IV. TEACHING SAINTS These have twenty-five qualities, inasmuch as they have to study and teach the eleven Angas and fourteen Pūrras.
V. ALL SAINTS They have twenty-eight essential qualities among others as follows:
1. Five Maha-vratus—five great rows: (1) Alimesi : not to cause, or tend to cause, pain or destruction to any living being, by thought, speech, or conduct. (2) Satya : truth in speech, thought, and deed. (3) Isteya: to take nothing, unless and except it is

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given. (4) Brahma-charya: as above. (5) Parigrahatyāga: renunciation of worldly concerns.
2. Five Samitis-five religious observances: (1) Irya: walking with the eyes carefully directed 3 yards ahead. (2) Bhashā: speaking relevantly and according to the Scriptures. (3) Eshaņā: taking only pure food, and not specially prepared for the saint. (4) A dānanikshepana: careful handling of the few things, such as water-bowl, peacock-brush, and Scriptures, which saints may keep. (5) Pratishthāpana : great care as to where to answer the calls of nature, etc.
3. Six daily duties, as above. 4. Restraint of the five senses.
5. Seven other duties: (1) Not to bathe. (2) Sleeping on the ground. (3) Nakedness. (4) Pulling the hair out with one's own hands. (5) Taking only a little food once a day. (6) Not applying a brush to the teeth. (7) Taking food in a standing posture, and only in the hollow of the folded hands.
[NOTE.—Concerning the subject of this Appendix we may refer to Hemachandra's Abhidhāna-chintūmani, Indra-nandin's Pañca-parameshthi-pājā, and Amritachandra Sūri's Purushārtha-siddhyupāya.]

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APPENDIX V
THE ANCIENT JAIXA SACRED LITERATURE The knowledge of Śruti (Śruta-jñānu) may be of things which are contained in the Angas (sacred books of the Jainas) or of things outside the digas. There are 64 simple letters of the alphabet. Of these 33 are consonants, 27 vowels, and 4 auxiliary (which help in the formation of compound letters). The total number of possible combinations of these 64 simple letters into compounds of 2, 3, 4, or more up to 64 letters, is 18,146,744,073,709,551,615. These are the letters (simple and compound) of Sruti in its entirety. This number being divided by 16,348,307,888, which is the number of letters employed in the central portion (madhyamu-padu) of the Paramūguma, gives us the munnber of padus of the Angus as 11,283,580,005. The remainder 80,108,175 gives us the letters of that part of Sruti which is not contained in the digas. This part is divided into 14 Prakirnakas, such as the Dusu-vaikālika, Uttarādhyayana, etc.
I. THE TWELVE ANGAS The digas are twelve, as follows:
1. The Āchūru-unga comprises a full exposition of the rules of conduct for ascetics. It contains 18,000 padas (words).

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2. The Sūtrakritu-anga comprises a detailed exposition of knowledge, humility, etc.; of religious rites and difference between the rites of one's own religion and those of the religions of others. It contains 36,000 pudas.
3. The Sthūna-unga comprises an exposition of one or more sthānas, or points of view in considering jiva (soul), pudgala (matter), and other dravyas. While the jīnce-dravya, or soul, is from the point of view of consciousness the same everywhere ; from the point of view of being liberated (siddha) or mundane (samsūrin) it is of two kinds. Similarly, the samsūrin, or mundane jira, that is, the soul not yet perfectly freed from the bondage of karmas, which keep it moving in the cycle of existences, is of three kinds, stationary (sthāvara), deficient in the organs of the senses (vikalendriyu), and in possession of all the organs of the senses (sakalendriya). The liberated souls, too, are of many kinds from the point of view of place, time, etc. This Angu contains 42,000 padus.
4. The Sumavayu-anga gives an account of the similarities that arise from the point of view of drarya (elements of the universe), kshetra (place), kāla (time), bhāva (character). From the point of view of draryu, dhurma and adhurma are alike (that is, both are elements of the universe). From the point of view of place, the place of mankind and the first indraka-bila of the first hell and the first indruku-rimūnu of the first heaven are alike. From the point of view of time, the utsurpini and avasurpiņī eras are alike. From the point of view of thüra, perfect faith and

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perfect knowledge are the same. This dinya has 164,000 padas.
5. The Vyākhyu-prajnupti, or Bhagaruti, or Virüheprojñupti, gives an account of the 60,000 questions which the chief disciples put to the oinniscient Lord. the Tirthaukara, with the answers. It has 228,000
podus.
6. The Jñatridharmu - kathā - unga is also called Dluarma-kathū-unga. It gives an exposition in detail of the nature, etc., of the nine padārthus, jūru, etc.; as well as the answers to questions which the Gana-dharas put to the Lord. It has 556,000 pudlus.
7. The Upāsukūdhyayanu-anga gires details of the eleven stages of a householder's life, the vows of chastity, etc., and other rules of conduct for the householder, as well as aphorisms, and lectures on the same. It has 1,170,000 pudas.
8. The Intukrid-daśú-angu gives an account in detail of the ten ascetics who, in the period of each of the twenty-four Tirthankaras, undergo rery strict tortures of asceticisin and finally set themselves free from the bondage of karmu. It has 2,328,000 padus.
9. The Anuttaropapūdaku - dušā - aigu gives an account of the ten great ascetics who, in the period of each Tirthaikara, practised asceticism of a very high type and in virtue of that took birth in the five Anuttura-vimūnas, or heavens, such as Vijaya, etc. It has 9,217,000 padus.
10. The Praśnce-lyákaranu-anga gives instructions as to how to reply to questions relating to past and future time, gain and loss, bappiness and misery, life

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and death, good and evil, etc. That is, it furnishes an account of the four kinds of narration (kathanī, viz. ūkshepanī, vikshepanī, samvedanī, nirvedanī). It has 9,316,000 padas.
11. The Vipäka-sütru-ungu contains an exposition of the bondage, fruition, and continuance of karmus, and of their intensity or mildness from the point of view of drarya, kshetra, kālu, and whāru. It has 18,400,000 padus.
12. The Drishti-provāda-nga has 1,086,856,005 padas. It is divided into fire parts: five Purikarmas, Sūtru, Prathamānuyoga, fourteen Pūrvu-gatus, and fire Chūlikvis. These five parts will be considered one by one.
A. Five Parikumus 1. The Chandra-prajñapti purikurma contains accounts of the motion, period, satellites of the moon; the variations of lunar days and months; and the celestial influence of the moon; its eclipses, etc. This has 3,605,000 pudus.
2. The Sūryu-prujñupti deals with the greatness, influences, satellites, etc., of the sun. It has 503,000 pudas.
3. The Jambi-dvīpa-prajñapti contains an account of Jambū-dvīpa with its Meru Mount, mountain ranges, lakes, rivers, etc. It has 325,000 pudus.
1. The Drīpa-prajñapti contains an account of all the continents and seas and the residences of the Bhavana-vāsin, Vyantara, Jyotisha kinds of gods, and the sites of Jaina temples. It has 5,236,000 padas.

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5. The Iyakhya-prajñapti contains a numerical account of jiru, ajira, etc., the nine padarthas. It has 8,436,000 padas.
B. Sutra
This contains an account of 363 false creeds, or heretic faiths. Some of their doctrines are viewed in their application to the soul. Some say soul cannot be bound by karmas. Others say: it does nothing; has no attributes; does not bear the fruit of action: is self-manifesting or self-evident; can be manifested only by non-self; is real is unreal, etc., one-sided views of soul. These views are refuted and the true description of soul given. This text has 8,800,000 padus.
C. Prathamanuyoga
This contains an account of the 63 pious persons, 24 Tirthankaras, 12 Chakra-vartins, 9 Nārāyaṇas, 9 Prati-nārāyaṇas, and 9 Bala-bhadras. This has 5,000 padas.
D. Fourteen Pūrvagatas (lost in an early period.).
1. The Utpada-purra contains an exposition of the nature of jira (soul), pudgala (matter), kāla (time), etc., from the point of view of their becoming, remaining, and then being destroyed in different places and at different times. It has 10,000,000 padas.
2. The Agrāyaṇīya-pūrva contains an account of the seven tattras, nine padarthas, six dravyas, and things with or without uayas. has 9,600,000 padas.
It
3. The Viryānurāda-pūrva gives an account of the powers of the soul, of the non-soul, of both, of place, time, of nature or character (bhāva-virya), of austerity (tapo-rirya), and of the powers of the Narendras, Chakra-dharas, Bala-devas, etc. It has 7,000,000 padas.
4. The Astinasti-prarāda-pūrva gives an account of jira and other dravyas, as they may be considered to be existent or non-existent

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from the point of view of place, time, nature, etc. Account is also given of the Sapta-bhaigi, or seven ways of considering things, and their use in taking a comprehensive view of things. It has 6,000,000 padas.
5. The Jñūnu-pruvuda-pūrra contains a detailed account, analysis, and subject-matter of the mati, śrutu, aradhi, manah-paryuya, and kerala-jñana and of ku-mati, ku-śruta, aud vithaigani-jnuna ; i.e. of the five kinds of right, and three kinds of wrong, knowledge. It has 9.999,999 padas.
6. The Satya-pravida pūrva deals with silence and speech, with the twelve kinds of speech, kinds of speakers, and with many kinds of false speeches and ten kinds of true speeches. It has padas.
7. The Atma-pravāda-pārra deals with the soul as the doer of and enjoyer of the fruits of action, from the point of view of nischaya and ryarahāra, i.e. of philosophy and common sense. From the commonsense point of view jira has four or ten prūnas; and from the point of view of philosophy only one, namely, consciousness ; and is such as has been, is, and will be, imbued with priinu. From the common sense point of view it does good or bad deeds; from the philosophical standpoint it remains absorbed in its own nature. In common-sense it is said to speak falsely or truly ; in reality it has no speech. It is called prūnin, because the prūnas are found in it both internally and externally, both in philosophy and in common sense. In reality it enjoys nothing ; in common-sense it enjoys the fruits of its actions, good or bad. In common-sense it absorbs the material kurmas and is material ; in reality it is not matter. From both points of view it exists at all times and knows all the things of the past, present, and future. In common sense it fills the body, or by imagination the whole world ; but in reality by knowledge it may be said to fill the whole world, and is therefore called l'ishnu. Althongh in commonsense it is worldly, yet in reality it is itself, i.e. identical with its own knowledge and faith, and therefore is called Swayam-thi. Althongh it is corporeal, becanse it has andārika (natural) and other bodies ; vet in reality it is incorporeal. In commou-sense it is called man (mūnara) because of its present incarnation in a human body; but in reality it should be called münara because of its possession of mind, or the faculty of knowing. And many other things concerning the sonl are given in this püriu. It has 260.000.000 padas.
8. The Karmu-pruruda-pārra gives the various conditions, such as bandha (bondage), sattă (reality), udayu (mature appearance),

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udiranī (expedited operation), utkarshana (prolongation), apakarzhimin (diminution), samkramana (transformation), upaśama (subsidence), nidhatti (amassing), and nishkoñchita (a form of existence), etc., of the eight kinds of karmas from the points of view of primary (prakriti), secondary (nttara-prakriti), and tertiary nature (uttarottara-prakriti). It also deals with the various conditions of minds and also such ictions as īrya-patha, etc. It has 18,000,000 padas.
9. The Pratyākhyāna-pūrva deals with the things which should be renounced by man for all time, or for a fixed period of time in accordance with the condition of his body, strength, etc., from the points of view of numa, sthaprmā, drarya, kshetru, küla, and bhūru ; also with fasts, with the five samitis and the three guptis ; and also with the renunciation of absolutely bad things. It has 8.400,000 padas.
10. The l'idyānurūda-părra contains the 700 minor sciences, such as palmistry (?), etc., and the 500 kinds of higher learning, beginning with astronomy (?), etc., etc. It gives the nature of the learning, the qualities requisite to attain it, the ways of pursuing it, its formulæ, instruments, and diagrams, and the advantages that accrue to one who has mastered it. It also deals with the eight kinds of knowledge. It has 11,000,000 padus.
11. The Kalyana-rūda pūrva gives an account of the grand celebration of the great points (kalyānala) in the lives of Tīrthankaras, Chakra-charas, Vasudevas, etc., and of the sixteen causes and austerities that lead to a soul becoming a Tirthaikara, or that make it deserving of these high positions in life: and also an account of the influence of the motions of the planets, sun, moon, and nakshatras, and that of their eclipses and of the auguries. It has 260,000,000
padas.
12. The Prūna-vūdu-púrra contains an account of eight kinds of medical science, of removal of pains caused by spirits and ghosts, by means of chanted formula, or offerings made under certain conditi of antidotes to venoms of serpents, etc., and of how to ascertain the auspiciousness of occasions by examining the respiration of men ; of the ten currents of vitality in man's body; and of things which are agreeable or disagreeable to these currents in various forms of existence (such as that of men, animals, etc.). It has 130,000,000 padas.
13. The Kriya-r'iśăla-pürra treats of music, prosody, figures of speech ; of the 72 arts; of the techuical arts ; of dexterity; of 64 qualities of women ; of their 84 rites, such as pregnancy, etc. ; of 108 rites, such as perfect faith, perfect knowledge, etc.; and of 25

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rites, such as bowing to the gods, etc., etc., and also of necessary and occasional rites. It has 90,000,000 padas.
14. The Triloka-bindu-sūra-purra gives an account of the three worlds, the 26 parikramas (preparatory rites?), S ryavahāras (kinds of occupation), 4 buja-ganitūs (4 branches of mathematics, algebra, etc.), etc., and the way of attaining moksha and the glory and happiness of having attained it. It has 125,000,000 padas.
E. The Fire Chūlikus
1. The Jalagata-chūlikā gives the methods of staying water, of walking through water, of stopping fire, of passing through fire, of eating fire, by means of incantations or offerings. It has 20,989,200 padas.
2. The Sthalagatu-chülikū gives an account of the methods of incantations and offerings, by which to go to the Meru mountain and other countries, to travel swiftly, etc. It has 20,989,200 padas.
3. The Māyāgutu-chülikā contains the incantations and offerings for performing miracles and tricks of sleight of hand. It has 20,989,200 pudas.
4. The Rūpagata-chülikū contains the methods of transformation into the shape of a lion, elephant, horse, ox, deer, etc., by means of incantations, offerings, and austerities, etc. It also contains an account of the processes of artificial transformation in the vegetable world, as well as that of combination or alteration of the metals and elements under chemical processes. It has 20,989,200 pudas.
5. The īkūsugata-chülikā deals with the incantations, offerings, and austerities by which man is enabled to travel in space, etc. It has 20,989,200 pudas.

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II. THE ANGA-BAHYA SRUTA, OR SCRIPTURES OTHER
THAN THE TWELVE AVGAS
This contains 80,108,175 letters, divided into fourteen Prakīinakus.
1. The Simüyika-Prukīrnuku contains an account of the six kinds of sümūyika: nima (name), sthapuna (position), drarya (substance), kshetru (time), kūlu (place), and Whāru (nature).
2. The Samstar-prakırnaka gives an account of the five stages in the lives of Tirthaikaras, their thirty-four powers, eiglit Prūtiluiryus (miracles), most refined, astral body, Sumarusurumu, and preaching of dharmu, or religionis doctrine.
3. The Vandana-prakirnuka deals with the temples and other places of worship.
4. The Pratikrumama-prakīrnaka gires an account of those methods that are necessary for the removal of those defects that are related to the day, to the night, to the fortnight, to the four months, and to the year : relating to the iryă putha, and those defects which arise in the perfect condition of the death of a pious man.
5. The l'inaya-pirukirnaku gives an account of fire kinds of rinayı (humility and becoming inodesty of behaviour), relating to faith, knowledge, conduct, austerity, and behaviour.
6. The Kriti - karmu - prakīrnaka gires detailed accounts of the modes of the worship, etc., of the Jinas (Tirthankaras); and of the significance of obeisance and reverence paid to Arlats, Siddhas, Achāryas,

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1++
OUTLINES OF JAINISM
Upadhyāvas, Sadhus, Jainism, images of Jaina Tirthaikaras, the word of Jinas, and the Jaina temples, by making three bows to them and by going round them three times, by making twelve obeisances and by bending the head in the four directions.
7. The Daśu-vuikūlika-prukīrnaku contains rules of conduct and of purity of food for ascetics.
8. The Uttaradhyayana-prakirnuku gives details and effects of four kinds of disturbances and twentytwo kinds of troubles that an ascetic may have to undergo.
9. The Kulpu-zyavahūra-prakīrnakit gives the right practices of ascetics and also details of purificatory methods after following wrong practices.
10. The Kulpākalpa - prakīrnaka considers the things, places, or thoughts that may be allowable for use by a monk, from the points of view of substance, place, time, and nature.
11. The Jahākalpu-saññake-prakīrņaka gives an account of the rules of ascetic practices (yoga) in the three ages (? past, present, and future) that are suitable to Jina-kalpin (independent) monks, with reference to body, etc., and in accordance with the substance, place, time, and spirit (which surround them); and also an account of the rules of conduct of Sthavira-kalpin monks (members of orders), relating to initiation, teaching, maintaining ascetics, self-purification, and sal-lekhana and high forms of worship performed in sacred places.
12. The Punduriku-prukīrṇaku gives details of charity, worship, austerity, faith, self-control, etc., that

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THE AXCIENT JAIXA SACRED LITERATURE
145
lead the soul to incarnation in one of the four classes of gods; also an account of the birthplaces of the gods.
13. The llahu-pundurika-prukīrnaku gives details of the causes, austerity, etc., that lead to a soul being reborn as Indra, Pratindra, etc.
14. The Vishidike-prakirnakit gives many methods of purifying oneself from the faults arising from carelessness.
The above account (Digambara, reproduced, with modifications, from the Jaine Gicette for 1905, pp. 133-10) of the Jaina Scriptures, as unfolded in the Angus and outside them, is largely based upon the Gommutui-süra by Sri Vemi-chandra SiddhāntaChakravartin, Jiru-kundu, 348 sqq. (for a similar list see the Tuttrūrthasürel-dīpaka of Sakala-kīrtti,chapteri, quoted by Sir R. G. Bhandarkar in his Report on the Search for Sanskrit JISS. 188.-4 (Bombay, 1887), pp. 106-10). It includes, as will be seen, works supposed to have been lost even at the time of the Council of Pātali-putra in B.C. 312: it is therefore of the nature of a dogma or canon. In the Samarāyaanga and in the Mandi-sūtra of the Svetāmbaras ve find similar lists, with variations, however, in the huge numerical figures and in other particulars. The more usual enumeration, based upon the surviving literature, is as follows (see the article “Jainism", by Professor Jacobi, in the Encyclopadiu of Religion and Ethics, vol. vii):

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146
OUTLINES OF JAINISM
1. Eleven Angas, as above, with the omission of No. 12.
2. Twelve Upārgas: Aupapātiku, Rūja-pruśniya, Jivābhigumu, Pruñupanā, Jambūdrīpu - prajñapti, Chandra-prajñapti, Sīrya-prajñapti, Niruyāvali (or Kalpika), Kalpāvatamsikū, Pushpikā, Pushpa-chalikā, l'rishni-duśīs.
3. Ten Painnas (Prukīrnakus): Chatuh-surana, Samstūru, turu - pratyākhyāna, Bhakta - parijñā, Tandulu-vaiyālī, Chandābīju, Devendra-stavit, Gațibiju, lahu-prutyākhyāna, l'ird-stuvu.
t. Six Chheda-sūtras: Visithu, Mahū-niśītha, l'yarahūru, Daśu-śruta-skandha, Brihat-kalpu, Pañchakulpu.
5. Two Sūtrus: Nandi, Anuyoyu-ilvāra.
6. Four Jūla-sūtras: Uttarūdhyayana, āvaśyaka, Dusu-vaikūliku, Pinda-niryukti.
It will be seen that there is a partial correspondence between the two lists.

Page #195

INDEX
(SUBJECTS, SANSKRIT TECHNICAL EXPRESSIONS, AND TITLES)
Abhāsa, 115-16 Alhinibodha, 61 Abrahma[-charyā], 94 Achāra, 133. See also ETHICS
lũri -sutra, 67, 135 (coll
tents) Achārya, definition of, 2, SO ACTIONS, soul the doer of, 77.
See also Karma and Yoga Adana-nikshepana, 97, 134 Adeya, 35 Adharma, meaning of, xxxii:
substance, 13, 14, 22, 23 ; not in empty space, 26; texts con
cerning, 85, 87, 90 Adhigama, 55, 56 Adhikarana, 55, 56 Agādha, 50 Agama, 108, 113 Aghātiya-karma, 27 Agrāyaniya-purri, 139 (contents) Agurulaghu quality, 35, 86 Ahāraka body, 33, 14, 60 Ahimsā defined, xxiv: duty of,
70, 96, 133 Ahorātra, 1.5 AIR, souls of, 8 Airāvata-kshetra, 119 Ajīva, “non-soul,” xxii, 7, 82 4. AJĪVAKA doctrine, xxx Ajñā, 55, 108 Ajñāna, 94 Akāśa, 85, 87 Akāśagata-chilikā, 142 (contents) Akiñchana, 132 Akrivā-vāda, xxxi Akshepani, 138 Alochana, 62 Aloka, 14, 22, 119 Alpa-bahutra, 57 Amrita-chandra Sūri quoted,
81 Amūdha-drishti, 108
Amurta, 83 Amartika, 16 Anadhyavasāya-jñāna, 115 Ananta-chatushtaya, 20 Ananta-clarśana, i Ananta-jñāna, 1 Anantānubandhi, 32 Anantānubandhi-kashăvat, 49 Ananta-sukha, 1 Ananta-virya, I Anānugāmika, 63 Anasana, 131 Anavāptit, 131 Anavasthita, 63 Anekānta, 116 Inga-bahyu Srutat, 143 Angas, 108, 135 f. (contents), 14.5 ANGELS, body of, 43, 60 ANGER, 94 Angopānga-nāma-karma, 33,
Table Anihśrita, 62 Anitya, 97
Antakrid-daści-anga, 137 (con
tents) Antara, 57 Antara-mulārta, 57 Antarāya-karma, 27, 31 ANTHROPOMORPHISM, 55 Anu, 20 Anubhāga, 30, 95 Anubhava, 99 Anugāmika, 63 Anumāna, 113 Anumati-tyāga, 70 Anupalabdhi, 113, 114 Anuprekshā, 97 Anuprekshā-ślokāḥ quoted, 77 Anupūrvī, 35 Anuttara gods, 124 Anuttaropa păduka-duść-anga, 137
(contents)

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148
OUTLINES OF JAINISM
Anu-vratas, 69 Anyadrishți-prašamsă, 50 Anyadrishti-samstava, 50 Anyatva, 98 Apagama, 62 A pagata, 62 Apanoda, 62 A panutta, 62 Apavāya, 62 Apaviddha, 62 Apavyādha, 62 Apāya, 62 Apayasah, 35 Apeta, 62 Apinda-prakriti, 35 Apramatta-virata, 51 Apratyākhyāna, 32 Apta, 108 Apūrva-karana, 51 Apārvārtha, 115 Arambha-tyāga, 70 ARDHA-DIĀGADHI language, xxv,
129 ARHATS, 2, 4, 52, 78, 106 Arjava, 132 ARSHA language. See ARDIA
MAGADIII Artha, 62 Arya-khanda, 119 Asadhara quoted, 68 Asaħjñin, 56 Ašarana, 97 Asarīra, 3 Asatya, 94 Asrava, 37, 38 f., 56, 98 Asteya, 133 Astikāyas, 13, 15, 16, 87 Asti-năsti-pravāda-pūrru, 139
(contents) ASTRONOMY, Jain, 123 Asubha, 111 Asuchitva, 98 A-sta-samvidita, 115 Atapa, 35 Atiśaya, 78 Atisthūla-sthūla, 8! Atmīnusāsana quoted, 53, 55 Atma-pravāda-púria, 140 (con
tents) ATMOSPIERES, 120 ATOMS, 21, 89
ATTRIBUTES, substance and, Ilf.,
84 Audārika body, 33, 43, 60 AUTHORITY. See Āgama and Ājna Avabodha, 62 Avadhārana, 62 Avadhi-jñāna, 59, 63, 109, 110 Avagāhana, 91 Avagama, 62 Avagraha, 61, 63 Avasarpiņi, 15, 119; divisions
of, xxvi Avasthāna, 62 Avasthita, 63 Araśyakas, 132 Avāya = Apāya, 62 Avidyā, 58 Avipāka, 99, 100 Arirata-samyaktva, 19 Avirati, 94, 95 Aviruddha, 113, 114 Aviveka, 58 Ayana, 15 Ayoga-kevalin, 52 Ayuh-karma, 27, 35 Bādara, 35 Bala, 82, 108 Bala-bhadras, 5, 126 (list) Bandha, 37, 39, 95 Bandhana-nāma-karma, 34 BEINGS, kinds of living, 33 Bhadrāsana, 130 Bhagarati, 137 (contents) Bhagavati-iradhana, 67 Bhārata-kshetra, 119, 123 Bhāshā-samiti, 97, 134 Bhāva, 57, 74 Bhāva-bandha, 95 Bhāva-samvara, 96 Bhāvāsrava, 38, 39, 93 Bhoga-bhūmi, xxvi-vii Bhojana-kathā, 94 Bodhi-curlabha, 98 Body, kinds of, 7, 33, 42-4, 60,
101; karma and, 7; mineral, 8; soul and, 9; time not a, 16, 87 ; members of, 33; transition to new, 35; abandonment of, 42-4; filled by soul, 83; atoms of, 103

Page #197

INDEX
149
BONDAGE, explanation and cause
of, 37, 39, 95 BOOKS. See LITERATURE Brahma-charvā, 69, 97, 132 Brihat-Srayambhū-stotra quoted,
78 BUDDHISM, Jainism not a sect of,
xxix f. BUDDilist references to Jainisin,
xxx f.
Casox, Jaina. See LITERATURE CATEGORIES, 7 CAUSE. See Karana CELIBACY, 69 Chakra-vartins, 5, 126 (list) Chakshur-nāma-karma, 33 Chala, 50 Chandra-prajiapti, 138 (contents) Charitra. See CONDUCT CHASTITY, 69, 97, 132 Chatur-angin, xxxvii Chetană, 9, 83-4 Chheda-sútras, 146 (contents) Chintā, 61 Chūlikás, 142 CONDUCT, right, 52, 65-7, S9 CONSCIOUSNESS, characteristic of
son), 9, 83-4 CONTEMPLATIOX, white, 51, 106;
pure, 51-2; on twelve sub
jects, 97 CONVICTIOX, right, 52-4 COSMOGOSY, Appendix II COSIOLOGY, Appendix II CREATION of conditions only. 12 CRIMINALITY low among Jainas,
DEVELOPMENT, stages of moral,
48, 105 Dhāranā, 62 Dhārāvāhi-jñāna, 115 Dharma, meaning of, xxxiii, 13,
22 f., 26, 97; as Asti-kāya, 85,
87, 90; limited range of, 97 Dharma-chakra, 130 Dharmāstikāya, 85, 87, 90 Dhrauvva, 11 Dhundhiās, xxxix n. Dhyāna, 132. See also Sukla
dhyāna Digambaras, dialect of, XXV :
views of, xxxvij f., xxxix n. ;
Canon of, xxxviii, 135 f. Dig-virati, xxxi Divya-dhvani, 130 Douet, 50, 94, 115 Dravya, ll, 24 (six eternal), 74,
83, 84 Dravya-bandha, 95 Dravyārthika-Naya, 116 Dravya-sımgraha quoted, 79, 82, 83, 86, 87, 89, 90, 93, 95, 96,
100, 109, 110 Dravyāsrava, 38, 39, 94 DRINK, kinds to be avoided, 71 Drishti-prurūda-anga, 138 (con
tents) Duality, man's evident, 18 Dvesha, 38 Dvipa, 120 f., 138 Dvīpa-prajñupti, 138 (contents)
73
CYCLES, world-, 15
Danda, xxxi Darsana, 56, 68 Darśanā varaniya-karma, 27, 31 Dasa-pūrviu, xxxvii Daśa-raikālika-prakirnaka, 144
(contents) Daśa- laikälika - sitra, 135 (con.
tents) DEATH, hollowness of, 9 Desa-virata, 50
EARTII, stationary, 85 ; shape of.
120 Eating at night, 69 Eka-angin, xxxvii Ekādaśa-augin. xxxvii Ekānta, 94 Ekatva, 97 ERAS, xxvi ; not universal. 119.
See also Avasarpini and Ut
sarpini ERROR recognized, 58 Eshană, 97, 134 ETHICS, introductory remarks on.
xix, xxi, xxiii; principles of Jaina, xl, 67 f.

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150
OUTLINES OF JAINISM
EXISTENCE, forins of, 7, 33, 104;
and substance, 83
HELL, divisions of, 120-1 Himsā, 94. See also Abimsā HISTORY, Jaina, xxvi Hiyamāna, 63 HUMAN BEINGS, location of, in the
universe, 120 Huvdaka, 31
Faith, right, 52, 68 (layman's).
108 FALLACIES, 115 f. Fasts, regular, 69 FEELINGS, knowledge of. 59 FIRE, souls of, 8 FOOD, not to be taken at night, 69; non-injury and, 71; talking of, 94; accepting, 97; ab
stinence from, 131 FREEDOM, religious, 3. 41 (when
attained)
Thā, 62 IMAGES, worship of, 74 INDUS, Great, 124 INFERENCE, 62, 115 INFINITIES, 1 INFLOW of matter. See Āsrava INSIGIIT. See Darsana INTUITIVE knowledge, 115 INVISIBILITY, not proof of 11011
existence, 14 INVOCATION, Jain, 3 lryá, 97, 134 Ishat-prāgbhāra world. 124 ISLANDS, 122
Gana-dhara, xxx, xxxvii Gandha, 34 GANGES, Great, 124 Gati, 33 Gautama, xxix, xxxii, xxxvi GEOGRAPHIY, 122 Ghanodadhi-vāta-valaya, 120 Ghati, 15 Ghātiya-karma, 27 Ghrāna, 33 God, notion of, xx xxii; Jain
view of, 4, 28-9, 54 Gommatu-süra quoted. 104 5 Gotra-karma, 27, 35 Grahana, 62 Graiveyaka gods, 124 GREAT PERSONS, sixty-three, 126
(list) GREED, 94 Grihitārtha, 115 GUÉRINOT, Dr.. quoted. xvii,
xxix, 23 Guna, 105 Guna-sthāna, 42, 43, 105 Guna-vrata, 69 Gupti, 97, 133 Guru, 108
JACOBI, Prof., on Jain literature,
xxv, 145 ; on antiquity of
Jainism, xxx f. JAINAS, modern, 73 (prosperity of JAINISM, early Buddhist refer
ences to, xxix f.; antiquit of, xxix f., 24 ; persecution of, xxxvii f.: fundamental principles of, xl, 1 f.; not atheistic, 4; a practical religion, 73;
occult side of, 74 Jalagata-chülila, 142 (contents) Jambu-dvīpa, 121 f., 138 Jambū-drīpa-prajñapti, 138 (con
tents) Jāti, 33 JEWELS, Three, 7. 52, 107 Jijñāsā, 62 Jina, 1. For list see Table Jina-deva, 78 Jiva, xxii, 7, 9, 82 4 Jñana, 108 Jñüna-prurūda-pūrra, 140 (con
tents) Jūānāvaravīya-karma, 27,30 Jsätridharma - katha -aiga, 137
(contents)
HAGIOLOGY, Jain, 5, 126 f. HAPPINESS, the summuni bonum,
xxii HEAVENS, number and place of,
124

Page #199

INDEX
151
Kshina-noha, 52 Kula-karas, 5, 128 (list) Kunda-kunda Acharya quoted,
77-8
LANGUAGE of Jain canon, XXV LAYMAN, rules for, 67-8; stages
in life of, 67-8 Leśyā, 12, 15 f., 56, 104 LITERATURE, Jaina sacred,
xxxvi f., 135 f. Loolha, 94 LOGIC, Jaina, 61 f., 112 f. Loka, 13, 14, 92, 98, 119 Luňkās, xxxix n.
Kala, 15 Kāla, 57, 56 Kalpa, 124 Kalpakalpa-prakīrṇaku, 144 (con-
tents) Kalpātīta, 124 Kalva-ryarahăra-prakarnaka, 144
(contents) Kalyāna-vada-pūrva, 141 (con
tents) Kāma-devas, 5, 127 (list) Känkshā, 50 Karana, 51, 113-15 Karma, kinds of, 26 f., Table;
aspects of, 30; accumulation of,
37-8; riddance of, 37-71, 99 Karma-bhūmi, xxvii Kārmana body, 33, 13, 60 Karma-prarada-pūrva, 140 (con.
tents) Karma-varganā, 21, 71, 95 Kartā, 83 Kārva, 113-15 Kashảya, 56, 94-5 Kāshthā, 15 Kathani, 138 Kaya, 16, S7, S9. See B) DY Kaya-klesa, 131 Kāyotsarga, 133 Kesin, xxxii Kevala-jñāna, 60, 65, 109-10 Kevalin, xxxvi f., xxxix, 79 KINGS, talk concerning, 94 KNOWLEDGE, secular, xxiv; right,
52, 58 ; perfect, 60; false, 60; kinds of, 61, 109 f., 140; logie of, 61 f., 112 f. ; concurrent kinds of, 65; ways of deriviny,
74 ; and karma, 96 Krishna, cousin of Nemi-nātha,
XXXV Kritikarma-prakīrņaka, 143 (con.
tents) Krivā-vāda, xxxi Kriya-riśüla-pūrva, 141(contents) Krodha, 94 Kshaya, 57 Kshāyika, 51 Kshāyika-san yaktā, 50 Kshayopaśama, 50, 57 Kshetra, 57, 119 (list)
Madhya-loka, 22, 120 MAGNITUDES (asti-kāyas), 7, 15, 24 Mahā-gangā, 123 Mahūkal pa-saññaka - prakirnaka,
144 (contents) Mahi-pundurika-prakīrņaka, 145
(contents) Mahā-sindhu, 123-4 Mahāvīra, doctrine of. xix: life
of, xxvii Maha-vrata, 133 Makkhali Gosāla, xxxif. Mala, 50 Man, 1 (dual personality, per
fectibility), 60 (bodies) Māna, 94 Manah paryāya-jñāna, 59, 60, 61,
109-10 Mangala, eightauspicious objects,
130 Mārdava, 132 Mārga, 55 Māsa, 15 Mati-jñana, 59, 61-2. 109-10 MATTER, 13 mature of), 20
(atoins, etc.), 20 (qualities), 21 (gross and fine), 38 (tendency
of), 88-9 (texts) Maurttika, 110 Māvā, 58, 94 Müyāgata-chulikā, 112 (contents) MEDICAL science. See Prūna
rada-pārra-gata, 141

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152
OUTLINES OF JAINISM
MEMORY, xxxvii (literary trans-
mission by), 61, 113 Meru, Mount, 121, 125 METAPHYSICS, subject of, xix;
definedt, xxi ; introductory remarks on, xxji; Jain, 7f., 82 f. MIND, material, 84 MIND-KNOWING knowledge. See
Manah paryāya-jñāna MIRACLES, see Jalagata-Chilika,
etc., 142. See Prātihārva Miśra, 19 Mithyātra, 18, 94 Mlecchas, 123 MODES of expression (Nayas), 116 MODIFICATIOys in substance, 11 Moha, 38 Mohaniya-karma, 27, 32, 92 Moksha, 37, 41, 43, 65, 100 MOLECULE, atoms in, 88 Moox, 125. See also Chandra
prajñapti MOTION, medium of, 13, 22, 83 MOUNTAINS, great, 122 Muhurta, 15, 57
Jūla-sūtras, 146 Mi, 2
Nisarga, 55-6 Nischaya, 62, 107 Niśchaya-samyag-darśana, 54 Vishidikū-pra kirnaka, 145 (con
tents) Nishkānkshita, 108 Niśrita, 62 Viyamasära-gāthā quoted, 78-80,
89 NON-INJURY, importance of, 70;
social effects of, 72. See also
Ahimsā NON-SCRIPTU RAL knowledge, 63 NON-SOUL. See Ajira NON-UNIVERSE, 22, 119 Nyagrodha-parimandala, 34
OCCUPATIONS, worldly, abandon
mert of, 70 Om, 3 OMNISCIENCE, 106
Nādī, trasa-, 120 Nāli, 15 Vāma, 74 Nama-karma, 27, 32 Nāradas, 5, 127 (list) Nārāyanas, 5, 126 (list) Nätā-putta. Sec Mahāvira Nayas, 112, 116 Nemi-chandra Siddhānta-chakra
vartin quoted, 79 Nemi-nātha, history of, xxxiii Vidrā, 94 Nibsarkita, 108 Nilsrita, 62 Nimisha, 15 Nirdesa, 55 Nirgrantha, xxxit., xxxvii Nirjarā, 37, 10, 98-9 Nirmāna-nāma-karina, 33 Nirvana, 29 Nirvedani, 138 Nirvichikitsita, 108 Virvikalpa-clarśana, 115
Pada-nāma-karma, 33 Padārthas, 7, 41 f., 101, 137 Païmas, xxxviii, 146 Päksbika-śrävaka, 68 Pañchüstikaya-gathā, quotedt, 77,
79, 82-8, 90, 93, 96, 99-101,
104, 108, 111 Papa, 11, 101 Paraghāta, 35 Paramāņu, 22, 88, 90 Pāramārthika-pratyaksha, 113 Paramātma-prakūša quoted, 78,
84 Parameshthins, Five, 2 Parigraha, 94 Parigraha-tyāga, 70, 97, 134 Parikarmas, 138 (contents of) Parikshā, 62 Parināma, si, 100 Parisaba-jaya, 98 Parisamkhyāna, 131 Paroksha, 113 Parokshābhāsa, 116 Päráva-batha, teachings of, xxx;
death of, xxxiii PARTS, substances and their, 16 Paryāpta, 35 Paryāya, 11 Paryāyārthika-naya, 116

Page #201

PASSIONS, 56 Patali-putra, Council of, xxxvii,
INDEX
145
Pattavalis, Jain, xxxvi PAVA-PURĪ, Mahāvīra's death at, xxviii f.
PENAL CODE, Indian, 72 PENITENCE. See l'rayaschitta PERCEPTION, right, 49, 52; in logic, 61-2, 113
PERFECTIONS, four infinite, 1
PERSECUTIONS of Jainism, xxxviiif. Phalabhasa, 116
PHILOSOPHY, basis of, xix; Jaina
principles of, xl
PLANETS, influence of, 141
POINTS OF VIEW (nayas), 117 POLITICS, talk of, 94 Poshadhopavāsa, 69 Prabhā, 120
Prabhāvanā, 108
Pradeśa, 16, 85, 88-90, 95
Prakirnakas, 135 (contents of), 146
PRAKRIT, Jain use of, xxv Prakriti, 30, 95
Pramada, 94-5 Pramada-bhāva, 51 Pramana, 33, 112, 115 Pramānābhāsa, 115
Pramatta-virata, 51 Prāna, 82
Pruna-rada-purra, 141 (contents) Prasua-ryakarana-anya, 137 (con
tents)
Prathamanuyoga, 139 Pratiharya, 130 Pratikramana, 132
Pratikramanu-prakirnaka, 143
(contents)
Pratimas, 50, 67
Prati-nārāyaṇas, 5, 126 (list) Pratipatti, 62
Pratishthapana, 97, 134 Prati-vasudevas, 5, 126 (list) Pratyabhijñāna, 113 Pratyakhyāna, 133
Pratyakhyana-purvu, 141 (con
tents) Pratyaksha, 113 Pratyakshabhāsa, 115 Pratyeka, 35
Prayaschitta, 131 PREDESTINATION, denied, 29 Preraka, 14
PRIDE, eight kinds of, 55, 108 PRINCIPLES, 7. 93 (seven), 101
(mine)
Prishtha-nama-karma, 33 Pudgala, 13, 20-1. 84, 87-9 Pundarika-prakirnaka, 144 (con
tents)
Punya, 41, 101 Purushartha-siddhyupaya
quoted, 81, 107 Purva-chara, 113-14 Purva-gatas, 139 (contents)
QUALITIES and attributes, 11. 81; of saints. 129 f.
QUALITY, category of, xxxii QUATERNARY, infinite, 20
Rāga, 38 Rajju, 119 f. Rasa, 33
153
Rasa-parityaga, 131 Rashtra-katha, 94 Rati, 38
Ratnakaranda-srāvakāchāra quoted, 108 Ratri-bhukta-tyaga, 69
REASONING, modes of, 113-16 REFLECTION. 62
RE-INCARNATION, 28, 30
RELIGION, the question for, xix; "creed" a synonym, xx; Jain, c. I, 77 f. RENUNCIATION, 133
RESPONSIBILITY, man's, 3
Riju-mati, 64, 110 Rishabha, xxxiii
Ritu, 15
RITUAL, purpose and definition of, xxi; introductory remarks on, xxiv; Jain, 74 f. Rudras, 5, 127 (list) Rupagata-chulikā, 142 (contents)
Sabda, 113 Sachi, 34 Sachitta-tyaga, 69

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15
OUTLINES OF JAINISM
Sadhana, 55, 56 Sadhārana, 35 Sadhu, 2, SO Sāgara-dharmāmrita, 68 SAGES, classes of, 2 Saha-chara, 113, 114 SAINTS, characteristics of, 129 Sakāra-jnana, 109 Salākā-purusha, 126 (list) Sama-chatura, 34 Samanta-bhadra Achārya quoted,
78 Sāmānya, 115 Samatāyu-anga, 136 (contents) Samaya, 15 Samayasūra-kalaśa quoted, 96,
102 Sāmāyika, 69, 132 Simāyika-putha quoted, 79 Sāmāyika-prakirnaka, 143 (con
tents) Samhanana-nāma-karma, 34 Samiti, 97, 134 Samsāra, 11, 77, 97 Saiņsāra-stha, 83 Samśaya, 94, 115 Samstava - prakirnaka, 143 (con
tents) Samsthăna-nāma-karma, 34 Samudghata, 90 Samvara, 37, 39 f., 96, 98 Samvatsara, 15 Samvedani, 138 Sāmvyavahārika-pratyaksha, 113 Samyag-darśana, 52 Samyag-jñāna, 52 Samyak-charitra, 52 Samyaktā, 56 Samyama, 56, 132 Samiyamin, 59 Sanghāta-nāma-karma, 34 Sanjña, 61 Sanjñin, 56 Sankā, 50 Sankara Achārya, Jains perse
cuted by, xxxviii Sankhyā, 57 Sankhyābhāsa, 116 Sankshcpa-drishti, 55 SANSKRIT, Jain use of, xxv Sapta-bhangi, 117, 140
Šarira. See Body Sās(v)ādana, 49 Sat, 57 Sattā, 11, 83 Satya, 96, 132, 133 Satya-pravāda-pārra, 140 (con.
tents) Saucha, 132 Savipāka-nirjarā, 41, 99 Sayoga-kevalin, 52 SCIENCES, treated in the Vidyānu
vāda-puria-gata, 141 SCRIPTURES. See LITERATURE SENSE, organs of, 9; channels of
knowledge, 59 SEXES, 56 SHADE, matter of, 89 Siddha, 2, 18, 79, 83, 107. 130 Siddha-silā, 14, 124 Sigit, second. See Avadhi-jñāna Sikshā-vratas, 69 SIN, original, 13 Siro-nāma-karma, 33 Siva-koti, 67 Scandha, 16, 20, 88 SLEEPING a part, 131 Smriti, 61, 113 Sneha, 94 SORROW, 78 SOUL, free, 2, 4; place of liberated,
2, 18, 124; embodied, 2, 103 ; kinds and qualities of, 8 f., 82-3; and non-soul, 7, 82 ; conditions, etc., of, 13, 1718, 82-3; parts of, 16; size of, 17, 90; as agent, 28, S1 ; defined as conscious, 83-4 ;
penetrability of, 91 SOUND, production of, 90 SPACE, divisions of, 14, 22; unit
of, 16; as container, 85 Sparsa-nāma-karma, 33 Sparśana, 57 Srevī, 51 Srotra-nāma-karma, 33 Sruta-jñāna, 59, 63, 109-10 Sruti, 135 Sruti-kevalin, xxxvij. STAGES of moral development, 7 ;
of soul, 48 f. ; of layman's life, 68 f.

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INDEX
155
V
STARVATION, self-, 131 STATIONARINESS, means of, 14, 22 STATIONARY souls, five kinds of,
S2 Steva, 94 Sthalayata-chülikū, 142(contents) Sthand-caiga, 136 (contents) Sthānaka-vāsis, xxxix 11. Sthāna-nama-karma, 33 Sthāpanā, 74 Sthāvara, 8, 35, 71, 82 Sthiti, 30, 55, 56, 95 Sthūla, 89 Stri-kathā, 94 Stuti, 132 SUBSTANCE, and attributes, 7. 84;
doctrine of, il SUBSTANCES, 7, 13 (kinds of), 25
(chief), 119 (increate and in
destructible) Sudharma Achārya, xxix, xxxvi Sukla-dhyāna, 5i Sūkshma, 35, 39, 89 Sūkshma-samparāva, 31 Sūkshma-sanjvalana-lobla, 31 Sux(s), two, P5, 138. See also
Sürya-prajna pti Sundaratā, 108 Sīryri-prajñapti, 138 (contents) Sutra, 139, 146 Sūtrakritu-aiga, 136 (contents) Srabhāva, 114 Svadeha-parimāna, 83 Svādhyāya, 131, 133 Srāmitva, 55, 56 Srāti, 34 Svetāmbaras, origin and views
of, xxxvii, xxxix n. ; dialect of,
XXV; canon of, xxxvji f., 145 f. Swāmi Karttikeya quoted, 77 Syād-vāda, 112, 116, 117 SYLLOGISM, Jain, 117
Tuttoirtha-sútra quoted, 82, 88,
30-3, 95, 99, 100, 103, 107, 109,
110 TEACIIER, 55. See Upadhyāya. THEOLOGY, defined, xxi: Jain,
x), c. I, 77-81 THOIGITs, knowleilge of. See
Manalı paryāya-jnana TIME, doctrine as to, 15; divisions
of, 15, 86 ; as cause of modifica
tions, S6 Tists of the soul, 7, . f., 36.
See Leśyā Tirthařkaras, era of, xxvi : 1, 5,
6, 78, 129, Table TRADES, prohibited, 71 f. TRANSMIGRATION of souls, 28 9 Trasa souls, 9, 35, 82 Trasa-nādi, 56 Triloka-bindu-sūru, 142 (contents) Truth, conventional and absolute.
See Vyavahāra and Nischava TruthFULNESS, 94 Tvāga, 132
33, 30.
a, '
..LO
Uchchhrāsa, 35 Udara-nāma-karma, 33 Udāsīna, 14 Uddishta-tyäga, 70 Uddyota, 35 Ūhā, 62 UNIVERSE, xxii; crcation of,
denied, 3; inhabited, 13. 14: shape of, 22, 119; summit of, 79, 124 ; causes of, 87; dimen
sions, 119; life in, 120 Upādhyāya, definition of, 2, SO Upaghāta, 35 Upagūhana, 108 Upalabdhi, 113 Upäigas, 33, 145 (list) l'pasakudhyan liga, 137 (con
tents) Upašama, 51, 56 Upašama-samyaktā, 50 Upaśānta-moha, 32 Upasarga, 129 Uposatha, xxxi Urdhra-gati, 83 Uro-nāma-karma, 33
Taijasa, 33, 43, 60 Tapas, 100, 108, 131-2 Tarka, 62, 113 Tattra(s)enumerated, xxii; 37f.,
93 Tattrartha-shru quotel, 86, 91,
99

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156
OUTLINES OF JAINISM
Utpāda, 11 Utpada pārva, 139 (contents) Utsarga, 97 Utsarpini, era, 15, 119; divisions
of, xxvi Uttama-kshamā, 132 Uttara-chara, 113-14 Uttarūdhyayanı, 135 (contents) Uttaradhyayana-prakırnaka, 114
(contents)
l'ipaka-sūtra-ajiga, 138 (contents) Viparīta, 94 Viparyaya-jñāna, 115 Vipula-mati, 64, 110 VIRTUE, identical with happiness,
xxii Viruddha, 114 Viryāchāra, 133 Viryanurūda pūrva, 139(contents) Višesha, 115 Vishayābhāsa, 116 Virūha-prajnupti, 137 (contents) Vivikta-sayyāsana, 131 Vows, layman's, 69 Vrata, 69, 96 J'yülhyū-prajñapti, 137 (con
tents), 139 (contents) Vyañjana, 63 Vyāpaka, 114 Vyāpya, 113 Vyavahāra, 107 Vyavahāra-samyag-darśana, 54 Vyaya, 11 Vyutsarga, 132
Vaikriyika body, 33, 43, 60 VAISĀLĪ, birthplace of Mahāvīra,
xxvii Vaiyapritya, 131 VALABHIT, Council of, xxxvii Vandanā, 132 J'andana - prakırnaka, 113 (con
tents) Vardhamana. See Mahāvīra Vardhamānaka, 63, 130 Vāsu-devas, 5, 126 (list) Vata-valaya, 120 Vatsalya, 108 Veda, 56 Vedaniya-karma, 27, 36 VEGETABLES, fresh, 69; souls of, 8 Vicãrana, 62 Vichikitsă, 50 Vidhāna, 55, 57 l'idyānu rada - pārra, 141 (con.
tents) Vihâyo-gati, 35 Vihāyo-nāma-karma, 33 Vijayārdha mountains, 123 Vikshepani, 138 Vinaya, 94, 131 l'inayu-prakirurka, 143(contents) Vipāka-ja, 99
WATER, souls of, xxx, 8 WOMEN, talk concerning, 91 WORSHIP,of qualities, not persons,
3 ; modes, etc., of, 69, 75, 113
(Kritikarma-prakirnaka) WRITING, Jain employment of,
xxxvii WRONGs, civil and criminal, 72
Yoga, 38, 56, 95 Yogindra Achārya quoted, 78
ZONES, geographical, 122
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