200 THE INDIAN ANTIQUARY. [July, 1873. elements, earth, water, fire, air, and everything immoveable, e. g. mountains. The Jainas further assume six substances, viz :—;jiva, soul; dharma, right or virtue; adharma, sin which permeates the world and effects that the soul must remain with the body ; pudgala, m itter, which possesses colour, odour, taste, and tangibility, such as wood, fire, water, and earth; kdla, time, which is past, present, and future; and dkdsa, infinite space. According to their view, bodies consist of aggre¬ gates and atoms. The Jaina philosophers, like all Hindu philosophers, believe that the soul is fettered by works, and that man must endeavour to free himself from them. They adduce four causes as obstacles to the liberation of the soul: viz : pdpa or sin; the five asrama* * * § or hindrances of the soul from obtaining holy and divine wis¬ dom ; dsrava, i. e. the impulse of the incorporated soul to occupy itself with physical objects; and samvara, i. e. the cause of this obstacle.* In another passage eight kinds of interruptions to the progress of the soul towards liberation are enumerated, namely, jndndvaraniya, i. e. the false idea that cognition is ineffectual, and that liberation does *ot result from perfect know¬ ledge; darsanavaranfya, or the mistake that liberation is not attainable by the study of the doctrine of the Arkat8 or Jinas; mohaniya, or doubt whether the ways of the Tirthah¬ karas or*Tinas are irresistible and free from errors ; antardya, or the obstruction of the endea¬ vours of those who are engaged in seeking the highest liberation. The four other interruptions are:—vedaniya, or individual consciousness, the conviction that the highest liberation is attain¬ able ; ndmiha, or consciousness of possessing a determined personality; gotrika, the consciousness of being a descendant of one of Jina’s disciples ; lastly, dyushka, or the consciousness that one has to live during a determined time. These spiritual states are conceived in an inverted order; the four first of them designate birth and progress in the circumstances of personal life; and the four last designate progress in perception. The highest liberation or mokslia is attainable only through the highest cognition or by perfect virtue. In this system a syncretism meets us to which Buddhism, the Vaiseshika and Sankhya philosophy have contributed. The doctrine that by a perfect cognition and strict observance of the teaching of a religious or philosophical sect the liberation of the bouI from its fetters may be attained, is Buddhistic, or, more accu¬ rately, almost universally Indian.f The opi¬ nion that matter is eternal, and that there are only four elements, is Buddhistic.X The idea that all things are composed of atoms belongs to the Y aiseshika school, although this doctrine had been more developed by K a n a d a than by the Jainas. This philosopher, moreover, considered time as a special category.§ Ka- p i 1 a teaches that by four states the liberation of the spirit is impeded, and by four others promoted; he arranges them, however, in a lo¬ gical manner, so that the progress from the lowest state to the highest, i.e. to that of dharma or virtue, is well established, whilst such is less the case in the arrangement of the Jaina*. The se.ct now under discussion borrowed from that philosopher probably also the idea of an ethereal body with senses formed of ideal ele¬ ments, wherewith the soul is in vested.^ (To be continued.) STONE AND WOODEN MONUMENTS IN WESTERN KHANDESH. BY W. F. SINCLAIR, Bo. C. S. In a former correspondence (Ind. Ant. vol. I. p. 321) I alluded to the monuments erected by the tribes of Western Khandesh, similar to • Colebrooke, passim, in liis Misc. Essays, I. p. 382, where fcrava is explained through dsravayati pxirusham, and Wilson, passim, As. Res. XVII. p. 266. f See Ind. Alt. III. p. 428, and Note 2. J Colebrooke, passim, in his Misc. Essays, II. p. 194, that the Bauddhasas well as the Jainas have borrowed this view from the S & n k h y a philosophy, and I. p. 394. § Ibid. I. p. 271 and p. 891. || See on this Ind. Alt. III. p. 828, and also tsvara- kriahna’s SdnkhyakdrikA, v. 41 seqq. See on this Ind. Alt. III. p. 424. This remark belongs to Colebrooke in his Misc. Essays, II. p. 192. The those referred in Gondwana to tho Gauli period. The following notes contain what I have since been able to observe on the subject. Jainas assume that the soul is, during its various migrations, invested with a coarser body called auddrika, which remains os long as beings are compelled to live in the world, or with a body called vaikdrika, which, according to the various circumstances of the being, assumes various forms. They farther distinguish a finer body called dhdrika, which arises, according to their view, from the head of a divine sage. These three bodies are the external ones, and within them there are two finer ones; the one called Hnnwxa is the seat of the passions and feelings; the innermost, called taijasa, is still finer, never changes, and consists of spiritual forces. This body corresponds to the sdishmsa or Unyasartra of Kapil a, which subsists through ail transmigrations till the final liberation of the spirit.
