Religion and Culture of the Jains

Author(s): D C Sirkar
Publisher: University of Calcutta

Page 40

R. K. BHATTACHARYA
31
ürthikanaya and the other Paryāyārthikanaya. According to the jormer the universe is without beginning and end, whereas the latter holds creation and destruction to take place at every moment. 3 The canons of the Jains also may be divided into two parts, viz. Śrutadharma (philosophy) and Caritaatharina (ethics). Śrutadharma deals with the nature of nine principles consisting of six kinds of living beings and four states of existence. The first of the nine principles is soul, the second non-soul, and so on. Jain philosophers divide the substance into six kinds, namely, (i) sentiment or consciousness, (ii) matter, (iii) dharmästikāya (fulcrum of motion), (iv) adharmāstikāya ( fulcrum of stability or rest ), (v) space, and (vi) time. The living beings are generally divided into six classes, viz. earthbody beings, waterbody beings, firebody beings, windbody beings, vegetables, and animals. Amongst these six classes, one to five are said to have only a single organ of sense (that of touch). The animals are again divided into four classes, viz. (i) those having no organs of sense (touch and taste), such as tapeworms leeches, ete. ; (ii) those having three organs of sense (touch, taste and smell), such as ants, lice, etc. ; (iii) those having four organs of sense (the aforesaid three and sight), such as bees, scorpions, etc., and (iv) those having five organs of sense (the above four and hearing).
Jain philosophy divides karman or action into eight different kinds, viz. (i) that which is an impediment to the knowledge of truth, (ii) that which is an impediment to the right insight of various sorts, (iii) that which brings in pleasure and pain, (iv) that which produces bewilderment, and the like. The remaining four classes are so minutely divided and subdivided that 'a student of Jain Karma philosophy can trace any effect to a particular kormano According to the J faith, the highest happiness is to be obtained through knowledge and religious observances. Jain philosophy never permits
3 Ibid., p. 1. 4 Loc. cit. 5 Ibid., p. 3. 6 , p. 7.