RELIGIOUS SECTS OF THE HINDUS. 263 



the second, all combinations of the four elements, earth, water, fire, air, 

 as minerals, vapours, meteors, and tempests — 'and all the products of the 

 vegetable kingdom. They are again arranged in five classes, according 

 to their possession of as many Indriyas, or sensible properties. The 

 wholly unconscious bodies to ordinary apprehension, but which have a 

 subtle vitality perceptible to saintly and super-human beings, have the 

 property of form : such are minerals, and the like. Snails, worms, and 

 insects, in general, have two properties — form and face. Lice, fleas, and 

 the like, have three properties, or form, face, and the organ of smell. 

 Bees, gnats, and the rest have, in addition to these, vision ; whilst 

 animals, men, demons, and gods, have form, vision, hearing, smell, and 

 taste. To these five predicates of vital beings, two others are sometimes 

 added, and they are said to be Sanjnina and Asanjnina, or, born by pro- 

 creation, or spontaneously generated. Again, these seven orders are dis- 

 tinguished as complete or incomplete, making altogether fourteen classes 

 of living things. According to the acts done or suffered in each condi- 

 tion, the vital principle migrates to an inferior or superior grade, until 

 it is emancipated from bodily acts altogether. It is a peculiarity of the 

 Jain notions of life, that it is always adapted to the body it animates, and 

 diminishes with the gnat, and expands to the elephant, a notion that is 

 treated with just ridicule by the JBrahmans. Generically, it is defined to be 

 without beginning or end, endowed with attributes of its own agent and 

 enjoyer, conscious, subtle, proportionate to the body it animates; through 

 sin, it passes into animals, or goes to hell; through virtue and vice com- 

 bined, it passes into men, and through virtue alone, ascends to heaven ; 

 through the annihilation of both vice and virtue, it obtains emancipation. 



II. Ajiva, the second predicate of existence, comprises objects or 

 properties devoid of consciousness and life. These seem to be vaguely 

 and variously classed, and to be in general incapable of interpretation ; 



