RELIGIOUS SECTS OF THE HINDUS. 271 



1, a thing is : 2 — It is not : 3 — It is and it is not : 4 — It is not defin- 

 able : 5 — It is, but is not definable : 6 — It is not, neither is it definable: 

 7 — It is and it is not, and is not definable — Now these positions imply 

 the doctrines of the different schools, the Sdnkhya, Veddnta, and others, 

 with regard to the world, to life, and to spirit, and are met in every case 

 by the Jains with the reply, Syddbd, It may be so sometimes: that is, what- 

 ever of these dogmas is advanced will be true in some respects, and not 

 in others ; correct under some circumstances, and not under others ; and 

 they are therefore not entitled to implicit trust, nor are they irrecon- 

 cileable. There is one inference to be drawn from this attempt to recon- 

 cile the leading doctrines of the principal schools, of some importance to 

 the history of the Jain doctrines, and it renders it probable that they were 

 posterior to all the rest. As this reasoning however has been opposed 

 by Ramanuja, it dates earlier than the twelfth century. 



Liberation during life, and as a necessary consequence, exemption 

 after it from future birth, implies the abandonment of eight classes 

 of Karmas, or acts, four of which are noxious and four innoxious — they 

 are all included under the Tatwa, Papa, III, as above noticed, but are 

 also more especially detailed. To the first order belong the follow- 

 ing : 



Jyandvarani, disregard of the various stages of knowledge, from 

 simple comprehension to the only true wisdom, as so many steps to final 

 liberation. 



Dersandvarani, disbelief in the doctrines of the Jam Saints. 



Mohani, hesitation in obeying the injunctions of the Jain code, or 

 doubt as to their importance and the consequences of their neglect. 



