55'2 Mr. CoLEBROOKE on the Philosophy of Indian Sectaries. 



I. Jtvu or soul, as before-mentioned, comprising three descriptions : 

 1st. niti/a-siddha, ever perfect, or ydga-siddha, perfect by profound abstrac- 

 tion ; for instance, arhats or jinas, the deified saints of the sect : 2d. mucta 

 or mitctdtmd, a soul which is free or liberated ; its deliverance having been 

 accomplished through the strict observance of the precepts of the Jinas : 

 3d. baddha or baddhdtmd, a soul which is bound, being in any stage 

 antecedent to deliverance ; remaining yet fettered by deeds or works 

 (carma). 



II. Ajiva taken in a restricted sense. It comprehends the four elements, 

 earth, water, fire and air ; and all which is fixed (sfhdvara) as mountains, 

 or moveable (ja?igania) as rivers, &c. In a different arrangement, to be 

 hereafter noticed, this category is termed Ptidgala matter. 



III. — VII. Tlie five remaining categories are distributed into two 

 classes, that which is to be eifected (sddhya) and the means thereof 

 (sddhana) : one comprising two, and the other three divisions. What may 

 be effected (sddhya) is either liberation or confinement : both of which will 

 be noticed further on. The three eflJicient means (sddha7ia) are as follow : 



III. Asrava is that which directs the embodied spirit (dsravayati puru- 

 sham) towards external objects. It is the occupation or employment (iritti 

 or pravniii) of the senses or organs on sensible objects. Through the 

 means of the senses it affects the embodied spirit with the sentiment of 

 taction, colour, smell and taste. 



Or it is the association or connexion of body with right and wrong deeds. 

 It comprises all the car-mas : for they (dsravayanti) pervade, influence, and 

 attend the doer, following him or attaching to him. 



. It is a misdirection (mifhyd-pravritti) of the organs : for it is vain, as 

 cause of disappointment, rendering the organs of sense and sensible objects 

 subservient to fruition. 



IV. Samvara is that which stops (samvrmuti) the course of the foregoing; 

 or closes up the door or passage of it : and consists in self-command, or 

 restraint of organs internal and external : embracing all means of self- 

 control, and subjection of the senses, calming and subduing them. 



It is the right direction (samyac pravritti) of the organs. 



V. Nirjara is that which utterly and entirely (nir) wears and antiquates 

 (jarayati) all sin previously incurred, and the whole effect of works or deeds 

 (ca?-ma). It consists chiefly in mortification (tapas) : such as fasts, rigorous 

 silence, standing upon heated stones, plucking out the hair by the roots, &c. 



