Mr. CoLESROOKE on the Philosophy of Indian Sectaries. 551 



is not at hand to be consulted. But, although the information be furnished 

 by their adversaries and even inveterate enemies, it appears, so far as I 

 have any opportunity of comparing it with their own representations, 

 essentially correct. 



SECT OF JIN A. 



The Jainas or Arhatas, followers of Jina or Arhat (terms of like 

 import), are also denominated Vivasands, Miictavasands, Muctdmbaras or 

 Digambaras, with reference to the nakedness of the rigid order of ascetics 

 in^his sect, who go "bare of clothing," "disrobed," or "clad by the 

 regions of space." The less strict order of Sweidmbaras* " clad in white," 

 is of more modern date and of inferior note. Among nicknames by which 

 they are known, that of Lwichita.ces'a occurs. It alludes to the practice 

 of abruptly eradicating hair of the head or body by way of mortification. 

 Parswanat'ha is described as tearing five handfuls of hair from his head 

 on becoming a devotee.t 



AccorcUng to the Digambara Jainas, the universe consists of two classes, 

 "animate" and "inanimate" (jiva and ajiva), without a creator or ruling 

 providence (iswara).% They assign for the cause (cdrana) of the world, 

 atoms which they do not, as the Vais'eshicas, distinguish into so many sorts 

 as there are elements, but consider these, viz. earth, water, fire, and air, 

 the four elements by them admitted, as modified compounds of homogeneous 



atoms. 



These gymnosophists distinguish, as already intimated, two chief cate- 

 gories: \st. Jiva, intelligent and sentient soul (chaitana dtmd ov bddhdtmd) 

 endued with body and consequently composed of parts; eternal: 2d. 

 Ajiva, all that is not a living soul ; that is, the whole of (jad'a) inani- 

 mate and unsentient substance. The one is the object of fruition, being 

 that which is to be enjoyed (bhbgya) by the soul ; the other is the enjoyer 

 (bhoctd) or agent in fruition ; soul itself. 



This second comprehensive predicament admits a six-fold subdivision ; 

 and the entire number of categories (paddrfha), as distinguished with 

 reference to the ultimate great object of the soul's deliverance, is conse- 

 quently seven.ll 



Page 416 of tl.is volume. \ Page 433. X Ilnmanuj on Br. Sutr. 



Sancara and other commentators oni?r. Stdr. and annotators on their gloss. 



