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THE INDIAN ANTIQUARY.

elements, earth, water, fire, air, and everything immoveable, e. g. mountains. The Juinas further

assume six substances, viz —jica, soul; dharma, right or virtue; adharma, sin which permeates the world and effects that the soul must remain

with the body; pudgala, m atter, which possesses colour, odour, taste, and tangibility, such as wood, fire, water, and earth; kála, time, which is past, present, and future; and dhāsa, infinite space. According to their view, bodies consist ofaggre gates and atoms. The Jaint philosophers, like all Hindu philosophers, believe that the soul is fettered by works, and that man must endeavour to free himself from them. They adduce four causes as obstacles to the liberation of the soul :

viz: pāpt or sin; the five àsramas or hindrances of the soul from obtaining holy and divine wis dom; disruva, i. e. the impulse of the incorporated soul to occupy itself with physical objects; and st in cara, i. e. the cause of this obstacle.*

In

another passage eight kinds of interruptions to the progress of the soul towards liberation are enumerated, namely, jnándearaníya, i. e. the false idea that cognition is ineffectual, and that liberation does not result from perfect know ledge; dorsanavaraníſa, or the mistake that liberation is uot attainable by the study of the doctrine of the A rh a ts or Jinus; mohaniya, or doubt whether the ways of the Tirth a fi kar as or Jºnas are irresistible and free from

errors; anta rāya, or the obstruction of the endea vours of those who are engaged in seeking the highest liberation. The four other interruptions are:—relaniya, or individual consciousness, the conviction that the highest liberation is attain

able; námika, or consciousness of possessing a determined personality; gotrika, the consciousness

[July, 1873,

of being a descendant of one of Jina's disciples; lastly, dyushka, or the consciousness that one has to live during a determined time. These spiritual states are conceived in an inverted order; the

four first of them designate birth and progress in the circumstances of personal life; and the four last designate progress in perception. The highest liberation or moksha is attainable only through the highest cognition or by perfect virtue.

In this system a syncretism meets us to which

Buddhism, the Vai Še shika and Sankhya philosophy have contributed. The doctrine that by a perfect cognition and strict observance of the teaching of a religious or philosophical sect the liberation of the

soul from its fetters

may be attained, is Buddhistic, or, more accu rately, almost universally Indian.t The opi nion that matter is eternal, and that there are

only four elements, is Buddhistic.: The idea that all things are composed of atoms belongs

to the V a. i Ś e s h i ka school, although this doctrine had been more developed by Kanā da than by the Jainas. This philosopher, moreover, considered time as a special category.S Ka pil a teaches that by four states the liberation of the spirit is impeded, and by four others promoted; he arranges them, however, in a lo gical manner, so that the progress from the lowest state to the highest, i.e. to that of dharma or virtue, is well established, whilst such is less

the case in the arrangement of the Jainas. The sect now under discussion borrowed from

that philosopher probably also the idea of an ethereal body with senses formed of ideal ele ments, wherewith the soul is invested." (To be continued.)

STONE AND WOODEN MONUMENTS IN WESTERN KHANDESH. BY W. F. SINCLAIR, Bo. C. S.

In a former correspondence (Ind. Ant. vol. I. p. 321) I alluded to the monuments erected by the tribes of Western Khāndesh, similar to

those referred in Gondwana to the Gault period. The following notes contain what I have since been able to observe on the subject.

† Colebrooke, passim, in his Misc. Essays, II. p. 194,

Jainas assume that the soulis, during its various migrations, invested with a coarser body called audirika, which remains as long as beings are compelled to live in the world, or with a body called vaikārika, which, according to the various circumstances of the being, assumes various forms. They further distinguish a finer body called 6 hirika, which

that the B a ud d has as well as the Jainas have borrowed

arises, according to their view, from the head of a divine

this view from the Săn k h y a philosophy, and I. p. 394. § Ibid. I. p. 271 and p. 391.

sage. These three bodies are the external ones, and within

• Colebrooke, passim, in his Misc. Essays, I. p. 382,

where 63rava is explained through ásrarayati purusham, and Wilson, passim, As. Res. XVII. p. 266. + See Ind. Alt. III. p. 428, and Note 2.

| see on this Ind. Alt. III, p. 328, and also ſºvara

them there are two finer ones; the one called kārnana

is the seat of the passions and feelings; the innermost, called , taijasa, is still finer, never changes, and consists of spiritual forces. This body corresponds to the sqkshmsa

krishna's Sánkhyakārikā, v. 41 seqq.

• I See on this Ind. Alt. III. p. 424. This remark

or lingasaºtra of Kapila, which subsists through all

belongs to Colebrooke in his Misc. Essays, II, p. 192. The

transmigrations till the final liberation of the spirit.