The commentators agree that the Jainas are here meant : and one of them remarks, that they are described as 'naked sectaries, etc.' because the class of Digambaras is a principal one among these people. It is true that the Jainas do entertain the preposterous notion here attributed to them: and it is also true, that the Digambaras, among the Jainas, are distinguished from the Śuklámbaras, not merely by the white dress of the one, and the nakedness (or else the tawny apparel) of the other; but also by some particular tenets and diversity of doctrine. However, both concur in the same ideas regarding the earth and planets, which shall be forthwith stated, from the authority of Jaina books; after remarking, by the way, that ascetics of the orthodox sect, in the last stage of exaltation, when they become Paramahansa, also disuse clothing. 2 The world, which, according to the Jainas, is eternal, is figured by them as a spindle resting on half of another; or, as they describe it, three cups, of which the lowest is inverted; and the uppermost meets at its circumference the middle one. They also represent the world by comparison to a woman with her arms akimbo. Her waist, or accord[221]ing to the description first mentioned, the meeting of the lower cups, is the earth. The spindle above, answering to the superior portion of the woman's person, is the abode of the gods; and the inferior part of the figure comprehends the infernal regions. The earth, which they suppose to be a flat surface, is bounded by a circle, of which the diameter is one raju.3 The lower spindle comprises seven tiers of inferior earths or hells, at the distance of a raju from each other, and its base is measured by seven rajus. These seven hells are Ratna-prabhá, Śarkaráprabhá, Báluká-prabhá, Panka-prabhá, Dhúma-prabhá, Tama 1 Lakshmídása, Munís'wara, and the Vásanábháshya. * The Sangrahaní-ratna and Lokanáb-sútra, both in Prákrit, are the authorities here used. 3 This is explained to be a measure of space, through which the gods are able to travel in six months, at the rate of 2,057,152 yojanas (of 2000 krosa each,) in the twinkling of an eye. prabhá, Tamatama-prabhá.1 The upper spindle is also seven rajus high; and its greatest breadth is five rajus. Its summit, which is 4,500,000 yojanas wide, is the abode of the deified saints: beneath that are five Vimánas, or abodes of gods: of which the centre one is named Sarvárthasiddha: it is encompassed by the regions Aparájita, Jayanta, Vaijayanta, and Vijaya. Next, at the distance of one raju from the summit, follow nine tiers of worlds, representing a necklace (graiveyaka), and inhabited by gods, denominated, from their conceited pretensions to supremacy, Ahamindra. These nine regions are, Aditya, Prítinkara, Somanasa, Sumanasa, Suvisála, Sarvatobhadra, Manorama, Supravaddha, and Sudarśana. Under these regions are twelve (the Digambaras say sixteen) other regions, in eight tiers, from one to five rajus above the earth. They are filled with Vimánas, or abodes of various classes of gods, called by the general name of Kalpavásís. These worlds, reckoning from that nearest the earth, are, Saudhama2 and I'śána; Sanatkumára and [222] Mahendra; Brahma; Lántaka; Śukra; Sahasrára; Anata and Práṇata ; Arana and Achyuta. The sect of Jina distinguish four classes of deities, the Vaimánikas, Bhuvanapatis, Jyotishís,3 and Vyantaras. The last comprises eight orders of demigods or spirits, admitted by the Hindus in general, as the Rákshasas, Piśáchas, Kinnaras, etc., supposed to range over the earth. The preceding class (Jyotishís) comprehends five orders of luminaries; suns, moons, planets, constellations, and stars, of which more hereafter. The Vaimánikas belong to the various Vimánas, in the twelve regions, or worlds, inhabited by gods. The class of Bhuvanapati includes ten orders, entitled Asurakumára, Nágakumára, etc.; each governed by two Indras. All these gods are mortal, except, perhaps, the luminaries. The earth consists of numerous distinct continents, in concentric circles, separated by seas forming rings between them. 1 [Tamaḥ-prabhá, and Mahátamaḥ-prabhá?] [Saudharma?] 3 [Jyotishkas?] 1 2 The first circle is Jambu-dwípa, with the mountain Sudarsa Meru in the centre. It is encompassed by a ring containing the salt ocean; beyond which is the zone, named Dhátukídwípa; similarly surrounded by a black ocean.1 This again is encircled by Pushkara-dwípa; of which only the first half is accessible to mankind: being separated from the remoter half by an impassable range of mountains, denominated Mánushottara-parvata. Dhátukí-dwípa contains two mountains, similar to Sumeru, named Vijanga and Achala; and Pushkara contains two others, called Mandírá and Vidyunmálí. The diameter of Jambu-dwípa being 100,000 great yojanas,2 if the 190th part be taken, or 526, we have the breadth of Bharata-varsha, which occupies the southern segment of the circle. Airávata is a similar northern seg[223]ment. A band (33648 yojanas wide) across the circle, with Sudarsa-meru in the middle of it, is Videha-varsha, divided by Meru (or by four peaks like elephants' teeth, at the four corners of that vast mountain) into east and west Videha. These three regions, Bharata, Airávata, and Videha, are inhabited by men who practise religious duties. They are denominated Karmabhúmi, and appear to be furnished with distinct sets of Tirthankaras, or saints entitled Jina. The intermediate regions north and south of Meru are bounded by four chains of mountains; and intersected by two others: in such a manner, that the ranges of mountains, and the intermediate valleys, increase in breadth progressively. Thus Himavat is twice as broad as Bharata-varsha (or 1052+); the valley beyond it is double its breadth (2105); the mountain Maháhimavat is twice as much (421019); its valley is again double (8421,4); and the mountain Nishadha has twice that breadth (16842). The valleys between these mountains, and between similar ranges reckoned from Airávata (viz. Śikharí, Rukmí, and Níla) are inhabited by giants (Yugala), and are denominated Bhogabhúmi. From either extremity of the two ! [Kálodadhi.] 2 Each great yojana contains 2000 kos. ranges of mountains named Himavat and Sikharí, a pair of tusks project over the sea; each divided into seven countries denominated Antara-dwípas. There are consequently fifty six such which are called Kubhogabhúmi, being the abode of evil-doers. None of these regions suffer a periodical destruction; except Bharata and Airávata, which are depopulated, and again peopled at the close of the great periods before mentioned. We come now to the immediate purpose for which these notions of the Jainas have been here explained. They conceive the setting and rising of stars and planets to be caused by the mountain Sumeru: and suppose three times [224] the period of a planet's appearance to be requisite for it to pass round Sumeru, and return to the place whence it emerges. Accordingly they allot two suns, as many moons, and an equal number of each planet, star, and constellation, to Jambu-dwípa ; and imagine that these appear, on alternate days, south and north of Meru. They similarly allot twice that number to the salt ocean; six times as many to Dhátukí-dwípa; 21 times as many, or 42 of each, to the Kálodadhi; and 72 of each to Pushkara-dwípa. It is this notion, applied to the earth which we inhabit, that Bháskara refutes. His argument is thus explained by his commentators. 'The star close to the north pole, with those near it to the east and west, form a constellation figured by the Indian astronomers as a fish. In the beginning of the night (supposing the sun to be near Bharani or Mushka), the fish's tail is towards the west, and his head towards the east; but at the close of the night, the fish's tail having made a half revolution, is towards the east, and his head towards the west; and since the sun, when rising and setting, is in a line with the fish's tail, there is but one sun; not two.' by Muníswara and Lakshmídása. reverses the fish; placing his head set, when the sun is near Bharaní. This explanation is given But the Vásaná-bháshya towards the west at sun 202 VIII. ON THE ORIGIN AND PECULIAR TENETS OF CERTAIN MUHAMMADAN SECTS. [From the Asiatic Researches, vol. vii. pp. 338-344. [225] THE Bohrahs,1 numerous in the provinces of the Indian peninsula, but found also in most of the great cities of Hindustán, are conspicuous by their peculiar customs; such, for example, as that of wearing at their orisons an appropriate dress, which they daily wash with their own hands. Their disposition for trade to the exclusion of every other mode of livelihood, and the government of their tribe by a hierarchy, are further peculiarities, which have rendered them an object of inquiry, as a singular sect. Researches made by myself, among others, were long unsuccessful. My informers confounded this tribe with the Isma'ílíyahs, with the 'Alí-iláhíyahs, and even with the unchaste sect of Charágh-kush. Concerning their origin, the information received was equally erroneous with that regarding their tenets. But at length a learned Sayyid referred me to the Majálisu'lmúminín composed by Núrullah of Shústar, a zealous Shi'ah, who suffered for his religious opinions in the reign of Jahángír. In the passage, which will be forthwith cited from that work, the Bohrahs are described by the author as natives of Gujrát, converted to the Muhammadan religion about three hundred years before his time, or five centuries ago. 1 [Cf. Sir H. M. Elliot's Races of N. W. Provinces of India, vol. i. p. 43, and Sir J. Malcolm's Central India, vol. ii. p. 111.] |