"The hindrances belonging to vigour, enjoyment, sensual pleasure, giving and receiving,—sleep, fear, ignorance, aversion, laughter, liking, disliking, love, hatred, want of indifference, desire, sorrow, deceit, these are the eighteen 'faults' (dosha) according to our system.[100] The divine Jina is our Guru, who declares the true knowledge of the tattwas. The path[101] of emancipation consists of knowledge, intuition, and conduct. There are two means of proof (pramáṇa) in the Syád-váda doctrine,—sense-perception and inference. All consists of the eternal and the non-eternal; there are nine or seven tattwas. The jíva, the ajíva, merit and demerit, ásrava, saṃvara, bandha, nirjará, mukti,—we will now explain each. Jíva is defined as intelligence; ajíva is all other than it; merit means bodies which arise from good actions, demerit the opposite; ásrava is the bondage of actions,[102] nirjará is the unloosing thereof; moksha arises from the destruction of the eight forms of karman or "action". But by some teachers "merit" is included in saṃvara,[103] and "demerit" in ásrava.
"Of the soul which has attained the four infinite things[104] and is hidden from the world, and whose eight actions are abolished, absolute liberation is declared by Jina. The Śwetámbaras are the destroyers of all defilement, they live by alms,[105] they pluck out their hair, they practise patience, they avoid all association, and are called the Jaina Sádhus. The Digambaras pluck out their hair, they carry peacocks' tails in their hands, they drink from their hands, and they eat upright in the giver's house,—these are the second class of the Jaina Ṛishis.
"A woman attains not the highest knowledge, she enters not Mukti,—so say the Digambaras; but there is a great division on this point between them and the Śwetámbaras."[106]
E. B. C.
FOOTNOTES:
[40] Vivasanas, "without garments."
[41] "The Buddhists are also called Muktakachchhas, alluding to a peculiarity of dress, apparently a habit of wearing the hem of the lower garment untucked."—Colebrooke.
[42] In p. 26, line 3, read Syád-vádinám.
[43] I propose to read in p. 26, line 5, infra, gráhyasya for agráhyasya.
[44] As these terms necessarily relate to the perceiver.