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 July, 1873.] THE JAINS. 199 instruction, and this title does not imply a near¬ er relation of the Jainas to the Brahmans than to their predecessors. The case is quite differ¬ ent with the two next titles Anga and TJpdnga, which seem, according to Hemachandra, to desig¬ nate the sacred scriptures strictly so called of his sect.* The first word signifies member, and among the Brahmanic Hindus designates six writings pertaining to the Veclas and explain¬ ing them.f Updnga, i. e. lateral or subordi¬ nate member, is the title of four works complet¬ ing the books of the Brahmans. As these titles are wanting among the Bauddhas, it is evident that the Jainas have in this case imitated the Brahmans. The preceding writings are considered as de¬ rived from the oral instruction of Mahavira and of his disciple Gautama;! whether correctly, may be very questionable. The Ja inas moreover possess a class of books, called Purva, because they are said to have been composed by the Ganadhara§ before the Angas. As a more detailed treatment of the writings just men¬ tioned would be out of place here, I content myself with having noticed their existence. The Jainas have followed their predecessors in this respect that they call their sacred lan¬ guage Mdgadhi, though it does not entirely agree with the language so called by the authors of Prdkrita grammars, but more with the Sauraseni, which, according to previous re¬ searches, is the basis of the Pdli language.|| The reason for this choice may have been one of two,—i. e. either the example of the Bud¬ dhists, or the circumstance that Southern Bihar was just that portion of Northern India from Anga, which book treats of sacred usages ; SautrakfitXnga, a work on the sacred instructions ; SthAnAnga, treats of the organs of sense and the conditions of life ; in the Satna- vayAnga the padArthas or categories are represented ; tho BhAgavatyAnga is a description of ceremonies and of the divine service; the JnAtadharmakathA represents the knowledge communicated by holy persons ; the UpAsaka- daAA imparts instruction on the manner of living for lay people or SrAvakas, and the Antakrid<laJa on the acts of the Tirthahkaras; the AnuttaropapAtika treats of the last deliverance or salvation and of tho future births of the Tirthahkaras; the Prasnavydkarana is, as the titlo im- Elies, a grammar of questions which probably relate to the iw-book of the Jainas; the title of the last book is VipA- kaJruta, and represents the fruits of actions. Of tho UpAngas none are mentioned by name, and the title of the books supplementing both these kinds of works may here be passed over in silence, except the 12th, called Dhrishta- vAda, which consists of 5 parts and treats of moral and reli¬ gions acts. t These, as is known, are Vy&kararya, grammar; tjikshA, doctrine of accents; Chhandas, prosody; Nirukta, explana¬ tion of words; Kalpa, ritual; and Jyotisha, the Vedio which the Jaina doctrine was first propagated ; my reasons for this opinion I shall submit fur¬ ther on. Besides Mdgadhi, the writers of this sect also use the sacred language of the Brah¬ mans, and there are but few Indian vernaculars in which no Jaina writings exist .^f After the above explanation, no doubt can remain that the Jainas are descendants from the Bauddhas, but that in some points they considered it advantageous to approach the Brah¬ mans, probably in order thereby to escape being persecuted by them. So far as the philosophi¬ cal doctrines of the Jainas are concerned, their chief points are the folio wing.* * And here I shall pay special attention to that part of their doc¬ trines which may serve to determine more closely the relation of the Jainas to the Bud¬ dhists. Jaina philosophers comprise all things in twro supreme categories, named jiva and ajiva. The first is intelligent and feeling ; it consists of parts but is eternal. In a stricter sense, in this system of instruction jiva designates the soul, which is subject to three states; it is firstly nityasiddha, t. e. always perfect, or yogasiddha, i. e. perfected by immersion in self-contemplation, like the A r hats or Ji¬ nas ; it is secondly mukta or muktdtma, i. e. li¬ berated by a strict observance of the ordinances of the sect; it is thirdly haddha or baddhdtmd, i. e. fettered by acts, and as yet abiding in a state which precedes the last deliverance. The second, ajiva, is everything without a soul, with¬ out life and sensation; it is tho object of en¬ joyment on the part of jiva, which enjoys. In a stricter sense of the word, ajiva means the four calendar. On tbe Up Angas various statements occur which have been collected in tbe Sanskrit Worterbuche of O. Boeh¬ tlingk and R. Roth under that word. As such tho Vha- nurveda, archery, i.e. science of war, and the Ayurveda, f.e. science of medicine, is also adduced; otherwise, however, these pass for Upavedas or Bubordinate Vedas. Also the Upanishads are counted among the UpAngas. Tho state¬ ment seems to bo the most correct according to which the Pur&nast NyArias, MimAhsAs, and Dhar<na<Astras are such, because in it the number four is expressly mentioned. X Wilson, As. Res. XVII. p. 240, where in the note the passage in question is communicated from the 3rd chapter of the Mahdviracharitra. § Wilson, As. Res. XVII. p. 240, and Hemachandra, II. v. 240 p. 40. According to him, I. v. 31, p. 7, Qaryidhara means the president of an assembly, probably of an assembly of Arhant Vtras. p. 42, and Ind. Alt. II. p. 486 seq. See also J. Stevenson’s remarks in his edition of the KalpasO.tra, p. 131 seq. Wilson, As. Res. XVII. p. 242. Such w the case especially with the vernaculars of Southern India. • Colebrooke, iu his Misc. Ess. I. p. 381 seq.
 * The following twelve Angas are enumerated : AkAr-
 * See ray Institutiones Lingua Pracriticce, Preface,