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JULY, 1873.]
instruction, and this title does not imply a nearer relation of the Jainas to the Brahmans than to their predecessors. The case is quite different with the two next titles Anga and Upénga, which seem, according to Hemachandra, to designate the sacred scriptures strictly so called of his sect. The first word signifies member, and among the Brahmanic Hindus designates six writings pertaining to the Vedas and explaining them. Upanga, i. e. lateral or subordinate member, is the title of four works completing the books of the Brahmans. As these titles are wanting among the Bauddhas, it is evident that the Jainas have in this case imitated the Brahmans.
THE JAINS.
The preceding writings are considered as derived from the oral instruction of Mahavira and of his disciple Gautama; whether correctly, may be very questionable. The Jainas moreover possess a class of books, called Púrva, because they are said to have been composed by the Ganadhara§ before the Angas. As a more detailed treatment of the writings just mentioned would be out of place here, I content myself with having noticed their existence.
The Jainas have followed their predecessors in this respect that they call their sacred language Magadhi, though it does not entirely agree with the language so called by the authors of Prakrita graminars, but more with the Sauraseni, which, according to previous researches, is the basis of the Páli language. The reason for this choice may have been one of two,i. e. either the example of the Buddhists, or the circumstance that Southern Bihár was just that portion of Northern India from
The following twelve Angas are enumerated: Akaranga, which book treats of sacred usages; Sautrakritânga, a work on the sacred instructions; Sthánânga, treats of the organs of sense and the conditions of life; in the Samavayanga the padarthas or categories are represented; the Bhagavatyanga is a description of ceremonies and of the divine service; the Jnátadharmakatha represents the knowledge communicated by holy persons; the Upasakadasd imparts instruction on the manner of living for lay people or Srávakas, and the Antakriddata on the acts of the Tirthankaras; the Anuttaropapâtika treats of the last deliverance or salvation and of the future births of the Tirthankaras; the Praśnavyakarana is, as the title implies, a-grammar of questions which probably relate to the law-book of the Jainas; the title of the last book is Vipd. kafruta, and represents the fruits of actions. Of the Upangas-none are mentioned by name, and the title of the books supplementing both these kinds of works may here be passed over in silence, except the 12th, called Dhrishta vada, which consists of 5 parts and treats of moral and religious acts.
+ These, as is known, are Vyakarana, grammar; Siksha, doctrine of accents; Chhandas, prosedy; Nirukta, explana tion of words; Kalpa, ritual; and Jyotisha, the Vedio
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which the Jaina doctrine was first propagated; my reasons for this opinion I shall submit further on. Besides Mágadhi, the writers of this sect also use the sacred language of the Brahmans, and there are but few Indian vernaculars in which no Jaina writings exist.T
After the above explanation, no doubt can remain that the Jainas are descendants from the Bauddhas, but that in some points they considered it advantageous to approach the Brahmans, probably in order thereby to escape being persecuted by them. So far as the philosophical doctrines of the Jainas are concerned, their chief points are the following. And here I shall pay special attention to that part of their doctrines which may serve to determine more closely the relation of the Jainas to the Buddhists.
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Jaina philosophers comprise all things in two supreme categories, named jiva and ajiva. The first is intelligent and feeling; it consists of parts but is eternal. In a stricter sense, in this system of instruction jiva designates the soul, which is subject to three states; it is firstly nityasiddha, i. e. always perfect, or yogasiddha, i. e. perfected by immersion in self-contemplation, like the Arhats or Jinas; it is secondly mukta or muktátma, i. e. liberated by a strict observance of the ordinances of the sect; it is thirdly baddha or baddhátma, i. e. fettered by acts, and as yet abiding in a state which precedes the last deliverance. The second, ajiva, is everything without a soul, without life and sensation; it is the object of enjoyment on the part of jiva, which enjoys. a stricter sense of the word, ajiva means the four
In
calendar. On the Upangas various statements occur which have been collected in the Sanskrit Wörterbuche of O. Boehtlingk and R. Roth under that word. As such the Dhanurveda, archery, i. e. science of war, and the Ayurveda, i. e. science of medicine, is also adduced; otherwise, however, these pass for Upavedas or subordinate Vedas. Also the Upanishads are counted among the Upangas. The statement seems to be the most correct according to which the Puranas, Nyayas, Mimansås, and Dharmasastras are such, because in it the number four is expressly mentioned.
Wilson, As. Res. XVII. p. 246, where in the note the passage in question is communicated from the 3rd chapter of the Mahdotracharitra.
§ Wilson, As. Res. XVII. p. 246, and Hemachandra, II. v. 246 p. 40. According to him, I. v. 31, p. 7, Ganadhara means the president of an assembly, probably of an assembly of Arhant Viras.
See my Institutiones Lingue Pracritice, Preface, p. 42, and Ind. Alt. II. p. 486 seq. See also J. Stevenson's remarks in his edition of the Kalpasútra, p. 131 seg.
Wilson, As. Res. XVII. p. 242. Such is the case especially with the vernaculars of Southern India.
Colebrooke, in his Misc. Ess. I. p. 881 seq. 1
