JULY, 1873.]

THE JAINS.

instruction, and this title does not imply a near er relation of the Jain as to the Brahmans than

to their predecessors. The case is quite differ ent with the two next titles Anga and Upſinga, which seem, according to Hemachandra, to desig nate 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 explain ing them.t Updinga, i. e. lateral or subordi nate member, is the title of four works complet ing 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 preceding writings are considered as de rived from the oral instruction of Mahā v i r a

and of his disciple G a ut a ma; ; whether correctly, may be very questionable. The Jainas moreover possess a class of books, called I'd rva,

which the Jaina doctrine was first propagated; my reasons for this opinion I shall submit fur ther on. Besides Magadhi, the writers of this sect also use the sacred language of the Brah mans, and there are but few Indian vernaculars in which no Jaina writings exist."

After the above explanation, no doubt can remain that the Jaim as are descendants from

the Bauddhas, but that in some points they considered it advantageous to approach the Brah mans, probably in order thereby to escape being persecuted by them. So far as the philosophi cal doctrines of the Jainas are concerned, their

chief pºints are the following.” And here I shall pay special attention to that part of their doc trines which may serve to determine more closely the relation of the Jainas to the Bud dhists.

searches, is the basis of the Pāli language.]] The reason for this choice may have been one of two, -i. e. either the example of the Bud

Jaina philosophers comprise all things in two supreme categories, named jīva and ajira. 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 A rh a ts or Ji mas; it is secondly mukta or muktútma, i.e. li berated by a strict observance of the ordinances of the sect; it is thirdly baddha or baddhātmá, i. e. fettered by acts, and as yet abiding in a state which precedes the last deliverance. The second, aftva, is everything without a soul, with out life and sensation; it is the object of en

dhists, or the circumstance that Southern Bihar

joyment on the part of jiva, which enjoys. In

was just that portion of Northern India from

a stricter sense of the word, aſiva means the four

• The following twelve Angas are enumerated : Akir.

calendar. On the Up?ngas various statements occur which have been collected in the Sanskrit Wörterbuche of O. Boeh

because they are said to have been composed by the Ganadharaş before the Angas. As a more detailed treatment of the writings just men tioned 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 lan.

guage Mágadhi, though it does not entirely agree with the language so called by the authors of Prákrita grammars, but more with

the Sauraseni, which, according to previous re

-

190

ônga, which book treats of sacred usages; Sautrakritinga, a work on the sacred instructions; Sthinºnga, treats of the organs of sense and the conditions of life; in the Sama

rayånga the padārthas or categories are represented ; the Bhāgavatyānga is a description of ceremonies and of the divine service; the Jnſità l'harmakathº, represents the

knowledge communicated by holy persons ; the Up?saka daśā imparts instruction on the manner of living for lay ple or Srāvakas, and the Antukrilla a on the acts of the Tirthankaras; the An uttaropapátika treats of last deliverance or salvation and of the future births of Tárthankaras; the Prasnavyikarama is, as the title lies, a grammar of questions which probably relate to

the the im the

tlingk and R. Roth under that word. As such the Dha nurveda, archery, i.e. science of war, and the in wrveda, i.e. science of medicine, is also adduced; otherwise, however, these pass for Uparedas or subordinate Vedas. Also the

Upanishads are counted among the Upſingas. The state ment seems to be the most correct according to which the

Purúnas, Nººſas, Mimáñsis, and Dharma iſ stras 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 Muhávºra charitra.

Up?ngas 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 vāda, which consists of 5 parts and treats of moral and reli

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. | Sea my Institutiones Linguar Pracriticº, Preface, p. 42, and Ind. Alt. II. p. 486 seq. See also J. Stevenson's

gious acts.

remarks in his edition of the Kalpas (itra, p. 131 seq.

w-book of the Jainas; the title of the last book is Pipá. kaśruta, and represents the fruits of actions.

Of the

+ These, as is known, are Vyākarana, grammar; sikshā,

doctrine of accents: Chhaadas, prosºdy; Nirukta, explana. tion of words; Kalpa, ritual; and Jyotisha, the Vedic

“I Wilson, As. Res. XVII. p. 242. Such is the case especially with the vernaculars of Southern India.

• Colebrooke, in his Misc. Ess. I. p. 381 seq.