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cation is based on the number of organs of sense they have developed.
Besides thr category of living being, there is one of inanimate substances. These are matter, two kinds of ether (one, the fulcrum of motion, the other, the fulcrum of rest), and space. We must bear in mind that ether and space are not matter in the Jain view. Matter has various qualities and relition ships which the former do not possess. Time is also called a substance in a figurative sense, a generilization of the moving activities of things and beings.
Every living being, from the minutest to the highest embodied one, is the centre of innumerable potential and actual energies, which are called Karmas in the Jain Philosophy. The word "Karma" has an interesting history. In the Vedas it means the performance of sacrifices, offering of oblations to nature-gods and names of deceased ancestors. Karma-marga--the path of works-is nothing but ritualistic Brahmanism. In the words of Sir Monier Williams: "Not even Jewish literature contains so many words relating to sacrifice as the literature of the Brabinirs. The due presentation of sacrificial offerings formed the very kernel of all religious service. Hymn, praise and prayer, preachjpg, teaching, and repetition of the sacred words of Scripture were only subsidiary to this act. Every
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