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Sect Of Jina
MAJOR COLIN MACKENZIE
Read at a public meeting of the Royal Asiatic Society, Feb. 3, 1827*
The Jainas or Arhats, followers of Jina or Arhat (terms of like import) are also denominated Vivasanas, Muktavasanas, Muktambaras or Digambaras, with reference to the nakedness of the rigid order of ascetics in this sect, who go 'bare of clothing', 'disrobed' or 'clad by the regions of space'. The less strict order of 'Svetambaras", 'clad in white', is of more modern date and of inferior note. Among nicknames by which they are known, that of Luncitakesa occurs. It alludes to the practice of abruptly eradicating hair of the head or body by way of mortification. Parsvanatha is described as tearing five handful of hair from his head in becoming a devotee.2
According to Digambaras, the universe consists of two classes, 'animate' and 'inanimate' (jiva and ajiva), without a creator or ruling providence (Isvara).3 They assign for the cause (karana) of the world, atoms, which they do not, as the Vaisesikas, distinguish into so many sorts as there are elements, but consider these, viz., earth, water, fire and air four elements by them admitted, as modified compounds of homogeneous atoms.
These gymnosophists distinguish, as already intimated, two chief categories: first, jiva, intelligent and sentient soul (caitanatma or bodhat
In his preliminary remark the Author says: "The Jainas and Bauddhas I consider to have been originally Hindus. ...The Uttar Mimansa devotes sections to the refutations of the Bauddhas and one to that of the Jainas. ...It is from these and similar controversial disquisitions, more than from direct sources, that I derive the information, upon which the following account of the philosophy of Jainas, is grounded. A good collection of original works by writers of their own persuation, whether in Sanskrit or in Prakrit or Pali, the languages of the Jainas and that of the Bauddhas, is not at hand to be consulted. But although the information be furnished by their adverseries and even inveterate enemies, it appears, so far as I have any opportunity of comparing it with their own representations essentially correct,"
1
Transact. of the Roy. Asiat. Soc., Vol. 1, p.416.
2 Ibid., p.433.
Ramanuja on Brahma Sutra.
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