262 SKETCH OF THE 



although, in point of actual chronology, his date is probably not more 

 to be depended upon than those derived from other sources. 



The doctrines of the Jains, which constitute the philosophy of their sys- 

 tem, it is not part of the present plan to discuss : but a few of the leading 

 tenets, as derived from original authorities, may be here briefly adverted 

 to. It is the more necessary to dwell on the subject as the chief opinions 

 of the sect of Jina, as described elsewhere, have, for the most part, been 

 taken from verbal communication, or the controversial writings of the 

 Brahmans. 



An eternal and presiding first cause forms no part of the Jain creed, 

 nor do the Jains admit of soul or spirit as distinct from the living prin- 

 ciple. All existence is divisible into two heads — Life {Jiva) or the living 

 and sentient principle ; and Inertia or Ajiva, the various modifications of 

 inanimate matter. Both these are uncreated and imperishable. Their 

 forms and conditions may change, but they are never destroyed ; and with 

 the exception of the unusual cases in which a peculiar living principle 

 ceases to be subject to bodily acts, both life and matter proceed in a 

 certain course, and at stated periods the same forms, the same characters, 

 and the same events, are repeated. 



To proceed, however, according to the original authorities, all objects, 

 sensible or abstract, are arranged under nine categories, termed Tatwas, 

 truths or existences, which we shall proceed to notice in some detail. 



I. Jiva, Life, or the living and sentient principle, as existing in 

 various forms, but especially reducible to two classes, those with and those 

 without mobility. The first comprises animals, men, demons, and gods — 



