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OF THE HINDUS.
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being born again; but in what state the living principle subsists after it is so exempted, does not very satisfactorily appear. In one state indeed the bodily individuality remains, or that of Jivanmukti, liberation during life, whilst from most of the subdivisions of Moksha, it follows that the Siddhas, the pure existences, correspond with our notions of spiritual beings, having an impassive and inappreciable form, variable at will, capable of infinite contraction or dilation, and wholly void of feeling or passion. This is not incompatible with their enjoyment of Nirván, another term for Mokshu, and which, as Mr. COLEBROOKE observes, meaning literally, extinct or gone out as a fire, set as a heavenly luminary, defunct as a saint who has passed away, implies profound calm. “It is not annihilation," lie concludes *, “but unceasing apathy which they, “the Jains and Buddhas,' understand to be the extinction of their saints, and which they esteem to be supreme felicity worthy to be sought by practice of mortification as well as by acquisition of knowledge.”
Besides the notions exhibited in the detail of the nine Tattwas, the Jains are known in controversial writings ** by the title Saptavádís, or Saptabhangis, the disputers or refuters of seven positions: more correctly speaking, they are reconcilers, or could be so, of seven contradictory assertions, evincing a sceptical
* [Essays, p. 259.] ** [e. g. Sarvadarśana Sangr. pp. 41. 42.]
