Studies in Jainism

Author(s): Ramkrishna Mission Institute of Culture Culcutta
Publisher: Ramkrishna Mission Institute of Culture Culcutta

Page 140

ETHICO-RELIGIOUS CLASSIFICATIONS 131 So it is only those persons who actually fully adpot the right means of achieving salvation become entirely free from the worldly fetters and from the encagement of body. Hence, from the point of view of the life spent mankind can be variously classified. On this basis Umāsvāti has suggested six broad classes viz. (1) adhamadhama, (2) adhama, (3) vimadhyama, (4) madhyama, (5) uttamaand (6) uttamottama.
These classifications are due to the four types of karmans viz. (1) akusalānubandhaor ahita, (2) kusalākusalānubandha or hitāhita, (3) kusalānubandhaor hitaand (4) niranubandha. The first three sorts of human beings perform the first kind of karman; and the rest, the remaining ones in order. This subject is treated by Umāsvāti in his Sambandhakārikas (v. 4-6) to Tattvārtha, and they are elucidated by Siddhasena Gani in his splendid commentary (pp. 6-8) to this excellent work. To put it in a nut-shell, one who commits an atrocious deed and hence ruins his present life and the future one, too, is adhamādhama. One who cares for the present life and is completely indifferent to the future is adhama. One who spends his time in realizing sensual happiness for this life and hereafter is vimadhyama. One who cares for future life only is madhyama. One who leads a virtuous life with unadulterated motive of attaining final beatitude is uttama. One who after having cultivated the highest and purest type of religious mentality and having translated it into action delivers noble and ennobling sermons, though kşta-kştya, is uttamottama. Six Categories for mundane living beings
Jainism divides all the mundane living beings according to their leśyā33 or so to say their mentality. In all, there are
33. I intend to write an article in English in this connection chiefly
based upon my work Arhatadarśanadipikā, where this subject is treated in Gujarāti on pp. 350-363. In the ineanwhile, I may point out some of the Prakrit, Sanskrit and English sources dealing with it as under :Uttarādhyayanasūtra (xxxiv) and its English translation by H. Jacobi along with a foot-note on p. 196 (S.B.E. vol. xiv), Prajnapanüsütra (xvii), Lokaprakāsa (III. v. 92-97), Gomnatasara (v. 488-555). Outlines of Jainism (pp. 45-47), etc.