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RELIGIOUS SECTS
be such a thing as Nirván, that state of non-entity which it is the object of a Jaina saint to attain. The solution is not very explicit. Nirváń is declared to be the same with Moksha, liberation, and Karmakshaya, abrogation of acts, and that this is real is proved by the authority of the Veda, and is visibly manifested in those who acquire true knowledge.
According to this view of the Jain system, therefore, we find the vital principle recognised as a real existence animating in distinct portions distinct bodies, and condemned to suffer the consequences of its actions by migrations through various forms. The reality of elementary matter is also asserted, as well as of gods, demons, heaven, and hell. The final state of the vital and sentient principle is left rather obscure, but as its actual and visible exemption from human acts is taught, it follows that it is exempt from their consequences or repeated births in various shapes, and therefore ceases to be in any sensible or suffering form. It is unnecessary to dwell longer on the subject here, as we shall have occasion to recur to it.
After the conversion of these Brahmans and their disciples, MAHÁVÍRA instructed them further in his doctrines, and they again taught them to others, becoming the heads of separate schools. AKAMPITA and ACHALABHRÁTÁ, however, and METÁrya and PrabhÁSA taught in common, so that the eleven Ganúdhipas established but nine Ganas or classes *.
* [Schol. ad $1. 31, p. 292. Weber, l. 1., p. 4.]
