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·ON
THE INDIAN SECT OF THE JAINAS
US
JOHANN GEORG BUHLER CIE, LLD, PHD
Vember of the Imperial Academy of Sciences, Vienna
TRANSLATED TKON THE GFRVAN
EDITED with an OUTLINE of JAINA MYTHOLOGY
LI
JAS BURGESS, CIE LLD, FRSE
LONDON
LUZAC & Co,
PUBLISIERS TO THE INDIA OFFICE
46, Great Russell Street
1903

·TRINTED BY EJ TRILL LEIDEY (Holland) ·PRETACE The late Dr Gcorg Buhler s essay Ueber die Indische Secte der Farna, rend at the anniversary moeting of the Imperial Academy of Sciences of Viennı on the 26th May 1887, has been for some time out of print in the separate form Its value as a succinct account of the Śrvaka sect, by a scholar conversant with them and their religious literature is well known to European scholars, but to nearly all educated natives of India works published in German and other continental languages are practically sealed books, and thus the fresh information which they are well able to contribute is not elicited It is hoped that the translation of this small worh may meet with their acceptance and that of Europeans in India and elsew here to whom the original is either unknown or who do not find a foreign language so easy to read as their own The translation has been prepared under my supervision, and with a few short footnotes Professor Buhler's long note on the authenticity of the Jaina ·It PRIFACE tradition I have trinsferred to an appendı (p 49) incorporating with it a summary of what he subscquently expanded in proof of lus thesis To Colebrooke's account of the Tırthukiris reve renced by the Jainas, but little has been added since its publication in the ninth volume of the Asiatic Researches, and as these are the centre of their worslup, always represented in their temples, and surrounded by attendant figures, I have en tured to add a somes hat fuller nccount of them and 1 summıry of the generıl mythology of the scct, which may be useful to the archieologist and the student of their iconography Edinburgh, April 1903 J BURGESS

·THE INDIAN SECT OF THE JAINAS
The Jain ? sect is 1 religious society of modern
India, at variance to Brahmanism, and possesses
undoubted claims on the interest of all friends of
Indian history This clum is based partly on the
peculiarities of their doctrines and customs, winch
present several resemblances to those of Buddhism,
but, above all, on the fact that it was founded in
the same period as the latter
Larger and smaller communities of Jainas or
Arhata,--that is followers of the prophet who
is generally called simply the Jina - 'the con
queror of the world, or the Arhat the holy
onc,are to be found in almost every important
Indian town, particularly among the merchant class
In some provinces of the West and North west, in
Gujarat, Rajputana, and the Panjib, is also in the
Dravidian districts in the south, - especially in
Kanara.-- they are numerous, and, owing to the
influence of their wealth, they take a prominent
place They do not, however, present a compact
mass, but are divided into two rzl branches
the Digambara and Śyetambaradacach or
1 In notes on the Jaigas, one often find the view expressed,
that the Digambaras belong only to the south, as the Sretáru
1

·2 THE INDIAN SECT OF THE JAINAS which is split up into several subdivisions The Digambara, that is, “those whose robe is the atmosphere," owe their name to the circumstance that they regard absolute nudity as the indispensable sign of holiness -, - though the advance of civilization has compelled them to depart from the practice of their thcory The Svetimbara, that is, "they who are clothed in white' do not claim this doctrine, but hold it as possible that the holy oncs, who clothe themselves, may also attain the highest goal They allow, however, that the founder of the Juna religion and his first disciples disdained to wear clothes They are divided, not only by this quarrel, but also by differences about dogmas and by a different literature The separation must baras to the north This is by no means the case The former in the Panjab, in eastern kajputana and in the North West Provinces, are just as numerous, if not more so, than the latter, and also appear here and there in western Rajputáoa and Gujarat sce Indian Antiquary, vol VII, p 28 ? The nascetics of loner mah, now called Panulit, now a days wear the costurae of the country The Bhattaraha, the heads of thc sect, usually wrap themselves in 3 large cloth (chadr) They lay it off during meals A disciple then rings a bell as a sign that entrance forbidden (ind sint loc cit) When the presept custom first arose cannot be ascertained Trom the de scription of the Chinese pilgrim Fliuen I siang (St Julien, Vhe P 224), who calls them I hı, it appears that they were still faithful to their principles in the beginning of the seventh century AD " The Li ki (Nirgranthis) distinguish themselves by leaving their bodies naked and pulling out their bair Their skin is all crached, their feet art hard and chipped like rotting trees that one sees near rivers ·TIIC INDIA SECT OF TIIE JAINAS 3 therefore be of old standing Tradition, too, upholds this though the dates given do not coincide From inscriptions it is certain that the split occur red before the first century of our err' Their op posing opinions are manifested in the fact that they do not allow each other the right of intermarriage or of citing at the same table, the two chief marks of social equality In spite of the age of the schism, and the enmity that divides the two branches thcy arc at one as regards the arrangement of their communities, doctrine, discipline, and cult,-- 1t Icast in the more impo int points, and, thus Onc can always speak of the Jaina religion as a whole The characteristic feature of this religion is its claim to universality, which it holds in common with Buddhism, and in opposition to Brahminism It also declares its objcct to be to load all men to salvation, and to open its arms - not only to the noble Aryan, but also to the low born Sudra and cven to the alien, deeply despised in India, thc Mlechha. As their doctrine, like Buddha's, 3 See belos p 44 • lo tie stereotyped introductions to the sermons of Jiot it is alwaya pointed out that they are addressed to the Aryan and non Aryan Thus in the supapatike Sure $ 56 (Leumann) it runs as follows tesint savie509 arijan an rånant agılat dhamn an Jukkha. "to all these, Aryans and non Aryans, he taught the law unturiogly' la accordance with this priaciple, consersions of people of low ci te, such as gardiners, dyers, etc, are not un common csen at the present day Muhanım dans ton, regarded as Miechcha, are still received among the Jaina communities Somu ·TIIF INDIAN SCCT OT TIIC JAINAS is originally a philosophical ethical system intended for ascetics, the disciples, like the Buddhists, are, divided into ecclesiastics and larty At the head stunds an order of ascetics, originally Norgrantha "they, who are freed from all bands," now usually called Yatis--"Ascetics', or Sndhus "Holy", which, among the Svetambara also admits women," cases of the hind were communicated to me in Ahmadabad 10 the year 1876, as great triumphs of the Jainas Tales of the con version of the emperor Akbar, through the patriarch Hiravijaya (Ind Antig vol ll, P 256), and of the spread of the Digambara sect 10 an island Jainabhadri, in the Indian Ocean (Ind Ant Vol VII, P 28) and in Arabın, shew that the Jainas are familiar with the idea of the conversion of non Indians Hiuen Tsiang's note on the appearance of the Norgrantha or Digambara in Kuapishi (Berl, Stjukt, Vol 1, P 55), points apparently to the fact that they had, in the North West at least, spread their missionary activity beyond the borders of India * Even the canonical works of the Svetambara, as for example, the vicharanga (Sacred Books of the Last Vol II, p 88-186) contaın directions for guns It seems, lowever, that they have never played such an important part as in Buddhism At the present time, the few female orders among the Svetämbara consist entirely of virgin widows, whose husbands have died in child hood, before the beginning of their life together it is not neces sary to look upon the admission of nuns among the Svetambara as an imitation of Buddhist teaching, as women were received into some of the old Brahmanical orders, see my note to Jlant, VIII, 363, (Sac Bts of the East, Vol XIV, P 317) Among the Digambaras, exclusion of women was demanded from causes not far to seek They give as their reason for it, the doctrine that women are not capable of attaining Nirvana see Peterson, Second Report, 10 Four Bom Br A As Soc Vol LVII, p. 84 ·TIF 2NDIAN SECT OF THE MANNAS 5 and under them the general community of the Upasaka "the Worshippers', or the Sravaha, "the hearers" The ascetics alone are able to penetrate into the truths which ſina teaches, to follow his rules and to attain to the highest reward which he promises The lasty, however, who do not dedicate themselves to the search after truth, and cannot renounce the life of the world still find a refuge in Junisin It is allowed to them as hearers to share its principles, and to undertake duties, which are 1 faint copy of the demands mide on the ascetics Their reward is naturally less He who remains in the world cannot reach the highest goal, but he can still tread the way which leads to it Like all religions of the Hindus founded on philosophical speculation, Jairusm sees this highest goal in Nirvina or Noksha, the setting free of the individual from the Samsara,- the revolution of birth and death The means of reaching it arc to it, as to Buddhism, the three Jewels—the right Faith, the right Know ledge, and the right Walk By the right raith it understands the full surrender of himself to the teacher, the Jina, the firm conviction that hu alone has found the way of salvation, and only with him is protection and refuge to be found Ask who Jin? is, and the Jains will give cxactly the same answer as the Buddhist with respect to Buddhi He is originally in crring man, bound with the bonds of the world, w110,-- not by the liclp of ?

·6 THIE INDIAN SECT OF THE JAINAS. teacher, nor by the revelation of the Vedas --- which, he declares, are corrupt --but by his own power, las ttained to omniscience and frecdom, and out of pity for suffering manhind preaches and declares the way of salvation, which he has found Because he has conquered the world and the enemies in the human hcart, he is called Jina "the Victor", Mahavira, "the great hero", because he possesses the lughest hnowledge, he is called Sarvaja or Kevalın, the "omniscient", Buddha, the "enlightened", becruse he has freed himself from the world he receives the names of Muhta "the delivered one', Siddha and Tathagati, "the perfected", Arhat "the holy one', and as the proclaimer of the doctrine, he is thc Tirthahara *the finder of the ford , through the ocean of the Samsara In these cpithets, applied to the founder of their doctrine, the Junas agree almost entirely with the Buddhists, is the likeness of his character to that of Buddha would lead us to expect They preſcr, however, to use the names Jina and Arhat, while the Buddhists prefer to speak of Buddha 7s Tithagata or Sugita The title Turthahara is peculiar to the Jainas Among the Buddhists it is 1 designation for falsc teachers o The titles Siddha, Buddha and Multa are certainly bor rowed by both sects from the terminology of the Brihmans, which they used, even in olden times, to describe thosc saved during their llfetime (franmukt1) Thc surnames Vira or Mahisira and Arhat art probably derived from the sumt source 1 or Vire is ·THE INDIAN SECT OF TIIE JAINAS 7 The Jaini says further, however, that there was more than one Jin? Tour and twenty have, at long intervals appeared and have again and again restored to their original purity the doctrines dark ined by evil influences They all spring from noble, warlhe tribes Only in such, not among the low Brihmins, can a Jina see the light of the world The first Jina Rishabha,-more than 100 billion occans of years ago,-- periods of unimaginable length, was born as the of ? king of Ayodhya and lived eight million four hundred thousand ycars The intervals between lus succes sors and the durations of their lives became shorter and shorter Between the tuenty third, Parsva and the twenty fourth Vardhamana, were only 250 years, and the age of the latter is given as son used in the Sarvite doctrine to describe a consecrated onc who is on the way to redemption An Arhat, among the Bråbmans, is a min distinguished for his knowledge and pious life (comp for example Apastambr, Dharmasutra 1, 13, 13, II, 10, ?) and this idea is so scar that of the Buddhists and the Jainas that it may well be lool ed upon as the foundation of the latter The meaning of Tirthahara "prophet, founder of religion, is derived from the Brahmanic use of tirtha in the sense of "doctrine Comp also H Jacobus Article on the Title of Buddha and Jio1, Sac Books of the Eas! Vol \\II, PP XIX, ** TA Sigara or SigaropamA of years is = 100,000,000,000,000 Palya or Palyopam. A Palya, is a perod in which a well, of one or, according to some, ? hurdred Joana, i c of one or a hundred geographical square miles, stulled full of fine hairs, can be emptica, of one hair is pulled out every hundred years Wilson, Select Works, Vol 1, p 309, Colubroukt, ss 135, Vul II, P 194 cd Cowell ·8 THE INDIAN SFCT OF TIIF JANAS PO only seventy-two years He appeared, according to sonic, in the last half of the sixth century, according to others in the first half of the fifth century BC HC is of course the true, historical prophet of the Junus and it is in lus doctrine, that thic Jainas should believe The dating bach of the origin of the Jaina religion again, agrees with the pretensions of the Buddhists, who recognise twenty-five Buddhrs who taught the same system one after thic other Even with Brahmanism, it secms to be in some distint minner connected, for the latter teaches in its cosmogony, the successive appearance of Demiurges, and wise men the fourteen Manus, who, at various periods helped to completc the work of creation und procl umed the Brahmanıcıl law These Brah manıcal ideas muy possibly have given rise to the doctrines of the tuenty five Buddhas and twenty-four Jinas,' wluch, certainly, are later additions in both systems The undoubted and absolutely correct comprehension of the nine truths which the Jina gives expression to, or of the philosophicul system which the Jina taught, represents the second Jewelthe true Knowledge Its principal features are shortly as follows & For the list of these Jinas, sec below, pp 66-71 # More complete representations are to be found in Colebroche's Misc Essays Vol 1, PP 404, 413, with Cowell s Appeadir p 444-452, Vol II, pp 194, 196, 198– 201, H11 Wilson's Select II oras, Vol 1, pp 297--302, 305-317, J Stevenson, halpasutras PP XIX-XXV, A Barih, helissons de 1 Indt, PP 84-91 1 1 ·THE INDIAN SCCT OF THE JAIAS 9 The world (by which we are to understand, not only the visible, but also imaginary continents depicted with the most extravagant fancy, heavens and hells of the Brahmanical Cosmology, extended by new discoveries) is uncreated It exists, without ruler, only by the power of its elements, and is everlasting The elements of the world are siy substances — souls, Dharma or moral merit, Adl arma or sin, space, time, particies of matter From the union of the latter spring four elements - earth firc, water, wind- and further bodies and all other appearances of the world of sense and of the supernatural worlds The forms of the appearances are mostly unchangeable Only the bodies of men and their age increase or decrcase in consequence of the greater or less influence of sin or merit, during immeasurably long periods, - the Avasarp!) and the Utsarpini Souls are, each by itself, in dependent, real existences whose foundation is pure intelligence, and who possess an impulse to action In the world they are always chuned to bodies The reason of this confinement is that they give themselves up to the stress of activity, to passions, to influences of the senses and objects of the mind, or attach themselves to a frise belief The dceds which they perform in the bodies are Karnan mert and sin Thus drives them — when one body has passed away, according to the conditions of its ensstence - into another, whose quality depends on the churrcter of the Kan man, and will be determined ·IO TUF INDIAN SECT OF THE JAINAS especially by the last thoughts springing from it before death Virtue leads to the heavens of the gods or to birth among men in pure and noble races Sin consigns the souls to the lower regions, in the bodies of animals, in plants, even into masses of lifeless matter For according to the Jaina doctrine - souls exist not only in organic structures, but also in apparently dead masses, in stones, in lumps of earth, in drops of water, in fire and in wind Through union with bodies the nature of the soul is affected In the mass of matter the light of its intelligence is completely concealed, it loses consciousness, is immovable, and large or small, according to the dimensions of its abode In organic structures it is always conscious, it depends however, on the nature of the same, whether it is movable or immovable and possessed of five, four, three, two, or one organ of sense The bondage of souls, if they inhabit a human body, can be abolished by the suppression of the causes which lead to their confinement and by the destruction of the Karman The suppression of the causes is accomplished by overcoming the inclination to be active and thc passions, by the control of the senses, and by steadfastly holding to the right faith In this way will be hindered the addition of new Karinan, new merit or new guilt The destruction of Karman remaining from previous existences can be brought about cither spontaneously by the exhaustion of the supply or by asceticism In the ·THE IND AN SFCT OF THE JAIVAS 11 latter case the final state is the attainment to a knowledge vluch penetrates the universe, to Kevala, Frana and Nvana or lloksha full del crance from 2ll bonds These goals may be reached even while the soul is still in its body If lowever the body is destroyed then the soul wanders into the "No World" (aloka) is the Jain siys i e into the heaven of Jina 'the delivered', lying outside the world " There it continues eternally in its pure intcllectual nature Its condition is that of perfect rest which nothing disturbs These fundamental ideas are carried out in the particulars with a subtilness and fantasy unexampled, even in subtile and fantastic India, in a scholarly style and defended by the syâd ada'-_ the doctrine of "It may be so --a mode of reasoning which makes it possible to assert and deny the esistence of one and the same thing If this be compared with the other Indian systems, it stands ncarer the Brahman than the Buddhist, with which it has the acceptance in common of only four, not five elements Junism touclits all the Brahman religions and Buddlusm in its 10 On the Jaina Paradise see below p 74 Dr Publer seems here to have confounded tht dloka or Non world, "the space where only things without life are found, with the heaven of the Siddhas, but these are living beings who have crossed the boun clary of the Samsurd and attuped perfection Their dwelling place 15 above that of the highest of the Anuitara gods Ed 1 Weber, Oder das Sin ruijaza Muhitmjam, S 15 or Indian onquiry vel ill, P 240, 4 Lit ·12 THE INDIAN SECT OF THE JAINAS 4 cosmology and ideas of periods, and it agrees entirely with regard to the doctrines of Karman, of the bondage, and the deliverance of souls Atheism, the view that the world was not crerted, is common to it with Buddhism and the Sânhhya philosophy Its psychology approaches that of the latter in that both believe in the existence of innumerable independent souls But the doctrine of the activity of souls and their distribution into masses of matter is in accordance with the Vedanta, according to which the principle of the soul penetrates every thing existing In the further development of the soul doctrine, the conceptions 'individual soul' and living being to which the Jaina and the Brahman give the same name, -- prva, seem to become confounded The Jaina idea of space and time as real substances is also found in the Vaiseshika system In placing Dharma and Adharına among substances Jainismi stands alone The tlurd jewel, the right Walk which the Jaina ethics contuns, has its kernel in the five great oaths which the Jaina ascetic takes on his entrance into the order He promises, just as the Brahman penitent, ind almost in the same words, not to hurt, not to speak untruth, to appropriate nothing to lumself without permission, to preserve cliastity, and to practice self-sacrifice The contents of these simple rules become most extraordinarily extended on the part of the Jainas by the insertion of five clauses, in cach of which ire threc separate active ·THE IYDIAN SECT OF THE JAINAS 13 instruments of sin, in special relation to thoughts words, and deeds Thus, concerning the orth not to hurt, on which the Jaina lays the greatest em phasis it includes not only the intentional hilling or hurting of living beings, plants, or the souls existing in dead matter, it requires also the utmost carefulness in the whole manner of life, in all movements, a watchfulness over all functions of the body by which anything living might be hurt It demands finally strict watch over the heart and tongue, and the avoidance of all thoughts and words which might lead to dispute and quarrel and thereby to harm In like manner the rule of sacrifice mens not only that the ascetic has no house or posses sions, it teaches also that a complete unconcern toward agreeable and disagreeable impressions is necessary, as also the sacrifice of every attachment to anything living or dead > Beside the conscientious observance of these rules, Tapas-- Asceticism, is most important for the right walk of those, who strive to attun Nirvana AS ceticism is inward as well as outward The former * The Digimbara sect, at least in southern Iodia, do not seem to be all quite so punctiliously careful in this v the Syctambara of western India - Ed 3 On the five great vows see the charanga Satra, II, 15 S B E voi "III, PP 202-210 The Sanshrit terms of the Janas are Iakımsd, 2 sunrita, 3 askeja, 4 órakma kirga, 5 aparigraha, those of the Brabmancal ascetics 1 ahims?, 2 satya, 3 astera, 4 brahmuckurzo, 5 isasa ·14 TIF INDIAN SPCT OF THE JAINAS is concerned with self discipline, the cleansing and purifying of the mind It embraces repentance of sin, confession of the samc to the teacher, and penrnce done for it, humility before teachers and all virtuous ones, and the service of the samc, the study and tenching of the faith or holy writing, prous meditations on the misery of the world, the impurity of the body, etc and lastly, the stripping off of every thing pertuning to the world On the other hand, under the head or exterior Asceticism, the Jaina understands, temperance, begging, giving up all savoury food, different kinds of self-mortification such as sitting in unnatural and wearying positions, hindering the action of the organs, especially by fasts, which, under certain circumstances may be continued to starvation Voluntary death by the withdrawal of nourishment is, according to the strict doctrine of the Digambara, necessary for all ascetics, wlio have reached the highest step of knowledge The Keralin, they say, eats no longer The milder Svetâmbarı do not demand this abso lutely, but regard it, as a sure entrance to Nirvana In order, however, that this death may bear its fruits, the ascetic must keep closely to the directions for it, otherwise he merely lengthens the number of rebirths 4 • With reference to asceticism, comp I eumann, Aupaparka Surra $ 30 The death of the wise ones by starvation is descnbed, Weber, Blaj avat: Sutra, 11, 266-267, llocrale Upasaladasa Sutra, pp 44-62, dchåring? Sutra, 10 S B C Vol VIII, ·TUF IDLY SECT OF THE JARVAS 15 From these general rules follon numerous special onts, regarding the life of the disciple of Jinn The duty of sacrifice forces him, on entrance into the order, to give up his possessions and wander homeless in strange lands, alnis Vessel in hand, ind, if no other duty interferes, never to stay longer than one night in the same place The rule of wounding nothing means that he must carry three articles with him, a straining cloth, for his drinking water, a broom, and a icit before lus mouth in order to avoid killing insccts It also commands him to avoid all cleansing and washing, and to rest in the four months of the runy serson, in which anımıl and plant life displays itself most abundantly In order to practice asceticism, it is the rule to make this time of rest a period of strictest fasts, most diligent study of the holy writings, and deepest meditation This duty also necessitates the ascetic to pluck out in the most painful manner his hair which, according to oriental custom, he must do away suth at his consecration-a peculiar custom of the Jainas, which is not found among other penitents of India Like the five great vows, most of the special directions for the discipline of the Jain ascetic are copies, and often exaggerated copies, of the PP 70-73 Among the Digambara the heads of schools still, as a rule, fall victims to this fute Esen among tho Svetimbara, cases of this kind occur, see k Forbes, Ris Vila, Vol II, PP 331-332, or 2 dcd pp 610-611 ·16 THE INDIAN SLCT or THE JAINAS Brâhmanic rules for penitents The outward marks of the order closely resemble those of the Sannyisin The life of wandering during eight months and the rest during the rainy season agree exactly, and in many other points, for example in the use of confession, they agree with the Buddhists They agree with Brahmans alone in ascetic self-torture, which Buddhism rejects, and specially characteristie is the fact that ancient Brahmanism recommends starvation to its penitents as beneficial 5 The doctrine of the right way for the Jaina laity differs from that for the ascetics In place of the five great vows appear mere echoes he vows to avoid only serious injury to living beings, i e men and animals, only the grosser forms of untruth -direct lies, only the most flagrant forms of taking, what is not given, that is, theft and robbery In place of the oath of chastity there is that of conjugal fidelity In place of that of self denial, the promise is not greedıly to accumulate possessions and to be contented to these copies are added seven other vows, the miscellaneous contents of which correspond to thc special directions for the * An example may be found in Jacobi's careful comparison of the customs of the Rrahmadic and Jaina ascetics, in the beginning of his translation of the Acharanga Sutra, SBE Vol XVII, PP XX--XIX in relation to the death by starvation of Brahmanical hermits and Sannyasın, see Åpastamba, Dharmasutra, in S B E Vol II, PP 154, 156, where (II, 22, 4 and II, 23, 2) it, says of the penitents who have reached the highest grade of asceticism “Next he shall live on water (then) op air, then on ether" ·THE INDIAS SECT OF TIF JAINAS 17 discipline of ascetics Their object is, pirtly to bring the outward life of the lasty into accordancc with the Jaina terching, especially with regard to the protection of living creatures from harm and partly to point the heart to the highest goal Some contain prohibitions against certain drinks such as spirits, or meats, such as flesh fresh buttcr, honcy which cannot be cnjoyed thout breaking the vow of preservation of animal life Others limit the choice of businesses which the faity may enter, for example, agriculture is forbidden, as it involves the tearing up of the ground and the death of many ani mals, as Brahmanism also holds Others have to do with mercy and charitableness, with the prescruing of inward peace, or with the necessity of neither clinging too much to life and its joys nor longing for death is the end of suffering to the laty, how ever, voluntary starvation is also recommended as meritorious These directions (as might be ex pected from the likeness of the circumstances) re semble in many points the Buddhist directions for the laity, and indeed are often identical with regard to the language used Much is honcver specially in accordance with Brahmanıc doctrines In prac 6 The Upisaładasa Sura treats of the night life of the lasty, Iloerale, pp 11-37 (Dubl Inl), and Item 1chapdra, Vegasutrı, Pralisa u and nu, llindisch, Zotschrift der Dutsch Vory Gas Hd XXVIII, pp 226-246 Buth scholars have pointed out 10 the notes to their traslation, the relationship between the precepts and terms of the Jainis and Buddhists The Jaidas bave borrowed ·18 THE INDIAN $1 CT OF TIIE JAINAS tical life Jainism makes of its laity earnest incr who exhibit a stronger trait of resignation thur other Indians and excel in an exceptional wilingness to sacrifice anything for their religion It makes them also fanatics for the protection of animal life Wherever they gain influence, there is an end o. bloody sacrifices and of slaughtering and killing the larger inimals The union of the laity with the order of ascetics has, naturally, exercised ? powerful reaction on the former ind its development, as well as on its teaching, and is followed by similar results in Jainism and Buddlusm Then, as regards the changes in the teaching, it is no doubt to be ascribed to the in fluence of the laity that the atheistic Jaina system, $ well as the Buddhist, has been endowed with a cult The ascetic, in his striving for Nirvana, en dezvours to suppress the natural desire of man to worship higher powers in the worldly hearer, who does not strive after this goal exclusively, this could not succced Since the doctrine gave no other support, the religious feeling of the laity clung to the founder of it jina, and with him hus mythical predecessors, became gods Monuments and temples a lirge number of rules directly from the law books of the Bribmans The occupations forbidden to the Jaina luty are almost all those forbidden by the BMlimanic law to the Brihman, who in time of need lives like a Varssa Hemachandra, You afasira III, 98-112 and Upasakndafu Sutra, pp 29-30, inay be compared with Manu, 1, 83–89, \I, 64 and 65, and the parallel passages quoted in tlie synopsis to my translation (5 6 Vol 1V) ·THE INDIAN SECT OF THE JAINAS 19 ornamented with their statues were built especially at those places where the prophets, according to legends, had reached their goal To this is added a kind of worship consisting of offerings of lowers and incense to Jina, of adoration by songs of praise in celebration of their entrance into Nzrzana, of which the Jaina males a great festival by solemn processions and pilgrimages to the places where it has been attained? This influence of the luty has becomc, in course of time, of great importance to Indian art, and India is indebted to it for number of its most beautiful archutectural monuments such as the splendid temples of Abu, Gırnı and Satrun jayı in Gujarat It has also brought about a change in the mind of the ascetics In many of their hymns in honour of Jina they appeal to him with as much fervour is the Brihman to his gods, and there are often expressions in them, contrary, to the original teaching, ascribing to Jina a creative power Indeed a Jaina description of the six principal systems gous so far as to number Jainism - as niso Buddhism among the theistic religions * For the Jaina ritual, see Indian Arlynary Vol \III, pr 191--196 The pricipal sacred places or Tirthas are - Sametr Suhlara in Western Bengal, where twenty of the Jinas aru said to have attained Nirvina, Satruſijayr and Girnar ia hathrawid sacred respectively to Rishabhanatha and Lembatha, Chandrapuri where Vasupujya died, and Lind in Bengal at which Vardhamana died Fa 8 The latter assertion is to be found in tlic Shid'n fangsa muchchajo Vers 45, 77-78 A creative activity is attributed to ·20 TIF INDIAY SFCT OF TIF JAIVAS But in other respects also the admission of the lasty lias produced decisive changes in the life of the clergy In the education of worldly communities, the ascetic-whose rules of indifference toward all and every thing, make him a being concentrated entirely upon himself and his goal is united again to humanity and its interests The duty of educating the layman and watching over his life, must of necessity change the wandering penitents into settled monks -- who dedicate themselves to the care of souls, missionary activity, and the acquisition knowledge, and who only now and again fulfil the duty of changing their place of residence The needs of the lay communities required the continual presence of teachers Even should these desire to change from time to time, it was yet necessary to provide a shelter for them Thus the Upasraya or places of refuge, the Jaina monasteries cime into existence, which cactly correspond to the Buddhist Sangharama With the monasteries and the fixed residence in them ap perred a fixed membership of the order, which, on account of the Jainu principle of unconditional obedtoward the teacher, proved to be much the fans cven in the kuhaon inscription which is dated 460 461 AD (Ind Ante Vol 1, P 126) There they are called adıkartrı the 'origioal creators' The cause of the development of a worsbip among the Jainas was first sightly recognised by Jacobi, S BE xxt "The Jaina Worship differs 10 onc important point from that of the Buddhists It recognised no worship of relics ience Vol II, P ·Tilf M4 STCT OP TIE )47445 stricter than in Buddhism On the desclopment of the order and the leisure of monastic life, there fol lowed further, the commencement of a literary and scientific activity The oldest attempt in this respect, limited itself o bringing their doctrine into fixed forms Their results were, besides other lost works the so called Anga, the members of the body of the 171, which was perhaps originally produced in the third century BC Of the Anga eleven are no doubt preserved among the Svetambaras from a late cdition of the fifth or sixth century AD These works ve not written in Sanskrit, but in a popular Przhrt dialect for the Jina, lihe Buddha, used the language of the people when teaching They contun partly legends about the prophet and his activity is a teacher, partly fragments of a doctrine or attempts at systematic representations of the same Though the dialect is different they present, in the form of the tales and in the manner of e\pression, a wonderful resemblance to the sacred writings of thc Buddlusts The Digambars, on the other fiand, have preserved nothing of the Inga , complete review of the in, i and the canonical works which were joined to it later, is to be found in A Ilcbers fundamental trertise on the sacred writings of the Jainas in the Indisch Studies, Id VI, SS 211-479 and Bd XVIII, SS 1-90 The echarama and the Kalfa sutra are translated by H Jacobs in the SIC Vol 1ll, and a part of the pasakadasi Sutra ty R lloernle 1o thc Dob Ind In the estimate of the age of the in a l follow 11 Jacob, who brs throughly di cussed the question SPL Vol XANI, PP wrx-xly ·22 111L INDIAN SECT OF TITE JAINAS but the names They put in their placc later systematic works, also in Prakrit, and assert, in vindscation of their different teaching, that the canon of their rivals is corrupted In the further course of history, however, both branches of the Jainas have, like the Buddhists, in their continual battles with the Brilmans, found if necessary to mahc them. selves acquainted with the ancient language of the culture of the latter First the Digambara and later thc Svet imbra begin to use Sanskrit They did not rest content with explınıng their own teaching in Sanskrit works they turned also to the secular sciences of the Brahmins They have accomplished so much of importance, in grammar, in astronomy, as well 19 in some branches of letters, that they have won respect even from their enemies, and some of their worhs are still of importance to European In southern India, where they worked among the Dravidian tribes, they also advanced the development of these languges The Kanarese litcrury language and the Tumil and Telugu rest on the foundations laid by the Jaina monks This activity led them, indeed, for from their proper goul, but it created for them an important position in the history of literature and culture The resemblance between the Jainas and the Buddlusts, which I have had so often crusc to bing forward, suggests the question, whether they are to be regarded as a branch of the latter, or whether they resemble thc Buddlists murely because, as their Science ·THC INDIAN SECT OF THE JAINAS tradition asserts 10, they sprang from the same period and the samc religious movement in opposition to Brahmanisin This question, was formerly and is still sometimes, answered in agreement with the first theory, pointing out the undoubted defects in it, to justify the rejection of the Jaina tradition, and even declarıng it to be late and intentional fib rication In spite of this the second explanation is the right one, because the Buddhists themselves confirm the statements of the Jainas about their prophet Old historical traditions and inscriptions prove the independent existence of the sect of the Jainas even during the first five centuries after Buddha s death, and among the inscriptions are some which clear the Jain? tradition not only from tlie suspicion of fraud but bcar powerful witness to its honesty 10 The later tradition of the Jainas gives for the death of their prophet the dates 545, 527 and 467 B C (sce Jacobi, halte sutra, introd ppy-ix and xxx) None of the sources in which these announcements appear are older than the twelfth century A D The latest is found in Hemachandr who died in the year $172 AD The last is certainly false of the assertion, accepted by most authonties, that Buddhas death falls betwcen the years 482 and 472 B C 1s correct I or the Ruddhist tradition maintain that the last Jaina Tirthah ir lied during Buddha lifetime (see P 34) 1 Apart from the ill supported suppo iton of Colchurcole, Siciensna and Thonis, according to sluch had lhar $75 a disloyal disciple of the founder of the Jains, there is the view held ly 11 \1il on, I Weber, 101) Lassen, 3pd generally accepted till fnenty five years ago, that the Jungsart sn old sect of the eldhı t« This was bised, on the war hand upon the resemblance of thc Jasna ·24 THE INDIAN SECT OF THE JAINAS The oldest canonical books of the Jainn, apart from some mythological additions and evident doctries, writings, and traditions to those of the Buddhists, on the other, on the fact that the canonical works of the Jaipas shew a more modern dialect than those of the Buddhists, and that authentic historical proofs of their early existence are wanting I was myself formerly persuaded of the correctness of this view and even thought I recognised the Jainas in the Buddhist school of the Sammutiyn On a more particular examination of Jaina literature, to which I was forced on account of the collection undertaken for the English Government in the seventies, I found that the Jainas had changed their name tad were always, in more ancient times, called Nor granthi or Nigantha The observation that the Buddhists recognise the Nigantha and relate of their head and founder, that he was a rival of Buddha's and died 2 PAva where the last Tirthahara is said to have attained Nirzana, caused me to accept the view that the fainas and the Buddhists sprang from the same religious movenient My supposition was confirmed by Jacobi, who reached the lihe view by another course, independently of mine (see Zeitschrift der Deutsch Alors Ges Bd. XXXV, S 669 Note 1), pointing out that the last Tirthakara in the Jaina canon bears the same name as among the Buddhists Since the publication of our results in the Ind Ant Vol VII, P 143 and in Jacobi's intro duction to his edition of the Kalpasutra which have been further verified by Jacobi with great penetration, views on this question have been divided Oldenberg, hern, Hoernle, and others have accepted this реү view without hesitation, while A Weber (Indische Studien Bd 111, S 240) and Barth (Revue de l'Histoire des kehgrows, tom II1, p 30) heep lo their former standpoint The latter do not trust the Joint tradition and believe it probabic that the statements in the same are falsified There are certainly great difficulties in the way of accepting such a position especially the improbability that the Buddhists should have forgotten the fact of the defection of their hated cnemy Veanwhile this is not absolutely impossible as the oldest prescrved Jaina canon had its first authentic ·TIIE INDIAN SECT OF THE JAINAS 25 exaggerations, contain the following important notes on the life of their last prophet? Virdhamina was the younger son of Siddhartha 1 nobleman who belonged to the Kshatriya race called in Sans hrit Jñatı or Jñita, in Prakrit Naya, and, according to the old custom of the Indian warrior caste, bore the name of 1 Brahmanic family the Kabyap? His mother, who was called Trisala, belonged to the family of the governors of Videla Siddhıtha s residence wis Kundzpura, the Basuhund of to day, a suburb of the wealthy town of Vaisalı, the modern Besarh, in Vidcha or Tor hut? Siddhartha wis son in law to the king of Varśal Thirty years, it seems, Vardhamana lcd a worldly life in his parents housc He married and his wife Yaśoda bore him a daughter Anoja, who was married to 1 noble of the name of Jamalı, and in her turn had a drughter In his thirty first edition only in the fifth or sixth century of our cra, and as yet the proof is wating that the Jainas, tu ancient time, possessed a fixed tradition The belief that I am abic to insert this missing link in the chain of argument and the hope of removing the doubts of my tho honoured friends has cagsed me to attempt a connected statement of the whole quezon although this necessi tates the repetition of much that has already been said, and is in the first part almost catirely a rocamtulation of the results of Jacobi's rescarches ? The statement that Vardhamanns fither was a mighty ling belongs to the manifest exaggerations This sertion is refuted by other statements of the Jainis themselves Scc Jacobi, Sri Tol ITIT, PP 11-1 * Dr Buhler by a slip had here alladhr oder Bihor - ·26 THE INDIAN SECT OF THE JANAS year his parents died As they were followers of Parsvi the twenty-third Jina, they chose, according to the custom of the Jainas, the death of the wise by starvation Immediately after this Vardhamana determined to renounce the world He got permission to take this step from his elder brother Nandivardhan?, and the ruler of his land divided his possessions and became a honreless ascetic He wondered more than twelve years, only resting during the rainy season, in the lands of the Lidha, in Vijab hû mi and Suðbhabh û m 1, the Rarh of to day in Bengal, and learned to bear with equanimity great hardships and cruel ill treatment at the hands of the inhabitants of those dis tricts Besides these he imposed upon himself the severest mortifications, after the first year he discarded clothes and devoted himself to the deepest meditation in the thirteenth year of this wandering life hu believed he had attained to the highest known ledge and to the dignity of a holy one He then appeared as a propiet, taught the Nirgrantha doc trinc, 1 modification of the religion of Pursvi, and organised the order of thc Nirgrantha as cetics From that time he bore the name of the vencrable scetic Mahavira His career as 1 tercher lasted not quite thirty years, during which hic travelled about, is formerly, all over the country, cicept during the rainy seasons He won for himself numerous followers, both of the clergy and the lay class, among wliom, however, in the fourteentlı yer

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·2S TIIC IVDIN SECT OF THE JAINAS On consideration of this information, it immcdiately strikes one, that the scene of Vardhamana's activity is lud in the same part of India as Buddha laboured in, and that several of the personalities włuch play a part in the history of Buddha also appear in the Jaina legend It is through the hingdoms of Kosalz, Vidcha and Magadha, that Buddha is said to have wandered preaching, and their capitals Śråvasti and Rijagriha ac just the places named, where he founded the largest communities It is also told of the inhabitants of Vaisili that many turned to lus doctrine Miny legends are told of his intercourse and friendship with Bimbisarı or Śreniha, hing of Videla, also of the murder of the latter by Ius son Ajata- Satru, who, tortured with remorse, afterwards approached Buddha, mention is also made of his brothei Abhayakumari, likewise Makkhals Gosala is mentioned among Buddha's opponents and rivals It is thus clear that the oldest Jaina legend makes Vardhamâna a fellow country. man and contemporary of Buddha, and search might be suggested in the writings of the Buddhists for confirmation of these assumptions Such indeed pre to be found in no small number Lven the oldest works of the Singalese Canon, – which date apparently from the beginning of hund Upascladasa Sutra p 4 Note 3 The information on the schismus of the Japas is collected by Leumann in the Indische Sluten, Bd \VII, S 95 ff ·TIL I\DI SECT OF TUC JAINAS 29 the second century after Buddha's death, or the fourth century BC, and which at any rate hd their final edition in the third, - frequently mention an opposing sect of ascetics, the Nigantha, which the northern texts, written in Sanskrit, rccognisc among the opponents of Buddha, under the name Nirgrantha, whom an old Sutrar describes as “heads of companies of disciples and students teachers of students, well known, renowned, founders of schools of doctrine, esteemed as good men by thic multitude Their leader is also named, he is cal led in Pali Nataputta, in Sanskrit Jñatiputr? that is the son of Jñatı or Nata The similarity between these words and the names of the fimily Jñatı, Jñata or Naya, to which Vardhamini bclonged is apparent Now since in older Buddhist literature, the title the son of the man of thc family N N is very often used instead of thc indiuduals name, as for cxample, "the son of the Suliya is put for Buddha Sahıyaputta, so that it is difficult not to suppose that Nataputta or Jñatiputra, the leader of the Nigantha or Nirgrantha scct, is the same person as Vardhamana, the descendant of the Jñatı family and founder of the Norgranthi or Juna sect If we follow up this idea, and grther together the different remarks of the Buddhists about the opponents of Buddha, then it is apparent that lus identity with Vardhamana is certain A number # The Alakáparımblana Sutla, la SB I lol ll, p 106 ·30 TIIL INDIAN SECT OF THF JAINAS of rules of doctrine are ascribed to him, which are also found among the Junas, and some events in his life, which we have already found in the accounts of the life of Vardhamana, are related In one place in the oldest part of the Singalesc canon, the assertion is put into the mouth of Nigantha Nataputta, that the Kırıyavada --- the doctrine of activity, separates lus system from Buddha's tcaching We shall certainly recognise in this doctrine, the rule of the hiruja, the activity of souls, upon which Jainism places so great importance ? Two other rules from the doctrine of souls arc quoted in a later vorh, not cinonical there it 15 stated, in 7 collection of false doctrines which Buddhi's rivals taught, that Nigantha asserts that cold water was living Little drops of water con tuned small souls, large drops, large souls There forc he forbade his followers, the use of cold water It is not difficult, in these curious rules to recognisc thc Jaina dogma, which asserts the existence of souls, even in the mass of lifeless elements of earth, water, fire, and wind Thus also proves, that the Nigantha admitted the classification of souls, so often ridiculed by the Brahmans, which distin guishes between great and small This worh, like others, ascribes to Nigantha the assertion, that the so-called three danda--the three instruments by which man can cause injury to creatures - thought, * Jacobi, 7ertschrift der Deutsch Dorg Gtr Bd ITLIV,S 187, Ind Anny Vol 1, P 159 ·THE INDIAN SECT OP THE JAVAS 31 1 word, and body, zrc separate active causes of sin The Jaina doctrine agrees also in this case, which always specially represents the three and prescribes for each a special control Besides these rules, which perfectly agree with one another, there are still two doctrines of the Nigantha to be referred to which seem to, or rually do, contradict the Jainas, namely, it is stated that Nataputta demanded from his disciples the taking of four, not as in Vardhamana's casc, of five great vows Athough this difficulty may scem very important at first glance, it is, lioncver, set 151de by an oft repeated sertion in the juna works They repeatedly say that Parsva, the twenty-third jina only recognised four vows, and Vardhamana dded the fifth The Buddhists have therefore landed down a dogma which Jainism recognises The question is merely whether they or the Jainas are the more to be trusted If the latter, and it is accepted that Vardhamana was merely the reformer of an old religion, then the Buddhists must be taxed with an easily possible confusion between the earlier and later teachers If, on the other hand, the Jaina accounts of their twenty third prophet are regarded as mythical, and Vardhamana is looked upon as the true founder of the sect, then the doctrine of the four vows must be ascribed to the latter, and we must accept as a fact that he 1 * Jacobi, Ind intig Vol IV, p 139 ·32 TIE INDIAN SECT OF THP JAINAS Ind changed his views on this point In any casc, however, the Buddhist statement speaks for, rather than 1gainst, the identity of Nigantha with Jina Vardha mîna's system, on the other hand, is quite irreconcılable with Nîtaputta's assertion that virtuc as well is sin, happiness as well as unhappiness is unalterably fixed for men by fate, and nothing in their destiny can be altered by the carrying out of the holy 11 It is, however, just 7s irreconcilable with the other Buddhist accounts of the teaching of their opponent, beciuse it is absolutely unimaginable, that the sumc man, who lays vous upon lus followers, the object of which is to avoid sin, could nevertheless make virtue and sin purely dependent upon the disposition of fate, and preach the uselessness of carrying out the law The accusation that Nataputta cmbriced fatalism must therefore be regarded as an invention and an outcome of sect hatred as well as of the wish to throw discredit on their opponents The Buddhist remarks on the personality and life of Nitaputta are still more remarkable They say repeatedly that lie laid claim to the dignity of in Arhat and to omniscience which the Jainas also 50 9 Jacobi, loc (1 p 160, and Leumann, Acres du Vheme Congres Ine des Or Sect Ary P505 As the jaiga accounts of the teaching of l'isva and the existence of communities of his disciples, sound trustworthy, we my perhaps accept, with Jacobi, that they rest on a historical foundation 10 Jacobi loc cit p 159-160 ·TUIE INDIA SECT OF THE JAINAS. 33 claim for their prophet, whom they prefer simply to call 'the Arhat and who possesses the universeembracing Kevala knowledge ? A history of con versions, tells us further that Nataputta and his disciples disdained to cover their bodies, we are told just the same of Vardhamana? A story in the oldest part of the Singalese canon gres an interesting and important instance of his activity in teaching Buddha, so the legend runs, once came to the town Vaśalı, the seat of the Kshatriya of the I ich chhivi race His name, his 124 lus community were highly prused by the nobles of the Lich chhavi in the senate house Siha, their general who was a follower of the Niganthr, became anxious to know the great teacher He went to his master Natiputta, who happened to be staying in Vais ils just then, and asked permission to pay the visit Iwice Nitaputt? refused him Then Sih? determined to disobey hum He sought Buddlız out heard lus terching and was converted by hum In order to show his attaclıment to his new teacher he invited Buddha and his disciples to eat with him On the acceptance of the invitation, Sıha commanded his servants to provide ſlcsh in honour of the oc casion This fact came to the ears of the followers of the Nigantha Glad to have found an occasion to damige Buddha, they hurried in great numbers See for example the account in the Chull 4*, , in Sb F lol Y p 78-79, Indo Arni lol VIII, p 313 Speace llardy, ai nal of Budh59, P 225 ·34 THE INDIAN SECT OP TILL JAINAS through the town, crying out, that Siha had caused ? great or to be killed for Buddha's entertainment, that Buddha had enten of the flesh of the animal although he knew it had been killed on his account, and was, therefore guilty of the death of the animal The accusation was brought to Sıha's notice and was declared by him to be a calumny Buddha, however preached a sermon after the mcal, in winch he forbide his disciples to partake of the flesh of such animals as had been killed on their account The legend also corroborates the account in the Jain? works, according to which Vardhamini often resided in, Varśali and had a strong following in that town It is probably related to show that his sect was stricter, as regards the eating of flesh, than the Buddhists, a point, which again agrees with the statutes of the Jainas 3 The account of Nâtaputti's death is still more important "Thus I heard it", says an old book of the Singalese canon, the Samagama Sutra, "once the Venerable one lived in Samagîma in the land of the Szkya At that time, however, certainly the Nigantha Nataputta had died in Pavn After his death the Niganthr wandered about disunited, sepirate, quarrelling, fighting, wounding erch other with words Here we have complete confirmation IS B E Vol XVII, pp 108-117 * The passage is gren in the original by Oldenberg, Zeitsch de D Morg Ges Bd A LIV, S 749 Its sigalficance in con nection with the Jaing tradition is to their schisms has been ·THY INDIAN ECT OF THE JAI A3 35 of the statement of the Jain? cunon as to the place whert Vardhamn 2 entered Airiai a, as well 15 of the statement that a schism occurred inimicdiately after his death The harmony between the Buddhist and Jainn tradition as to the person of the head of the Nir grantha is means hilc imperfect It is disturbed by the description of Nataputta as a member of the Brahınanic sect of the Agniveśvay ana, whilst Vardhama na belonged to the Kasya pa The point is loveter so insignificant that an error on the part of the Buddhists ss casily possible * It is quite to be understood that perfect exactness is not to be expected among the Buddhists or any other sect in describing the person of a hiatud enemy Overlooked until now It has al o been uncoticed that the assertion, that I ardhamina died during raddhis lifetime, proves that the latest account of this occurrence given by traditions 467 rc is false Later Buddhist legends (Spence Hardy, All 11 Hal of Budism PP 266--271) treat of Yataputla s death in more detail in 4 leng thy account they give as the cause of the same the apostacy of one of his disciples, lpáls who was converted by Bud Iha. After going over to Buddhism, l pålı treated his former m.ster with scom, and presamed to rclate parabíc which should prove the foolishness of those who believed in fal e doctrine Thereupon the digantha fell into dcspan He declared his alms ve c) was broken, bis eri tence destroyed, went to 1114, and died there Naturally no importance is to be given to this account and its details They are apparently the outcome of sect hatred * According to Jacobis uppusilton, SD Vol \\II, P X11, the error was caused by the only disciple of Vardhamana, who outhed his master, Sudharman being an Agaiveś dyana.

·36 TIL INDIAN SCCT OY THE JAINAS Lnmity and scorn, always present, forbid that The most that one can cxpect is that the majority and most important of the facts given may agree This condition is undoubtedly fulfilled in the case on hand it cannot, thcrefore be denied, that, in spite of this difference, in spite also of the absurdity of one article of the crucd scribed to him, Virdhamina Jilatiputra, the founder of thc Nirgruntha ---or Jaina community is none other than Buddha's rival Trom Buddhist accounts in their canonical works as well as in other books, it may be seen that this rival was 1 dangerous and influential onc, and that cven in Budda's time his teachung had spread considerably Their legends about conversions from other sects very often mahe mention of Nirgranthi sectarians, whom Buddha's teaching or that of his disciples had alienated from their faith Also they say in their descriptions of other rivals of Buddha, that thesc, in order to gun esteem, copied the Nirgrantha and went un clothed, or that they were looked upon by the people as Nirgrantha holy ones, because they hap pened to have lost their clothes Such expressions would be inexplicable if Vardhamanı's community had not become of great importance This agrees with several remarks in the Buddlust chronicles, which assert the existence of the Jainas in different districts of India during the first century * See for the hustory of Sina related above, Spence IIardy, llannal of Budhism, pp 226, 266, and Jacobi, Ind Intiq Vol Vill, p 161 ·TILL INDIAN SECT OF 111E JAINAS 37 after Buddhi's death In the memoirs of the Chinese Buddlust and pilgrim Hiuen Tsiing, who visited India in the beginning of the sei enth century of our era, is to be found an extract from the ancient annals of Magadha, which proves the existence of the Nirgruntha or Jainis in their original home from a very early timc This extract relates to the building of the great monastry at Naland 2, the high school of Buddhism in eastern India, which was founded shortly after Buddhas Nirzana, and mentions inci dentally that a Nirgruntha who was a great astrologer and prophet had prophesied the future success of the new building At almost as early a period the Alalajansa, composed in the fifth century AD, fixes the appearance of the Nirgrantha in the island of Ceylon It is said that the hing Pandukabhaya, who ruled in the beginning of the second century after Buddha, from 367~-307 BC built a temple ind a monastery for two Virgranthas The monas tcry is again mentioned in the same work in the account of the reign of a later hing Vattagamini, cir 38—10 BC It is related that Vattagımını being offended by the inhabitants, caused it to be destroyed after it had existed during the reigns of twenty one kings, and erected a Buddhist Singharama in its place The latter piece of information is found also in the Dipar ansa of more than a century tarlier $ * Beal, Siyshi Tol II, p 168 Tumpour faha ansa, PP 66-67 and p 203, 206 Dips ansa V 14, comp also her, bulll smins, PUIS 422 la the ·38 Tjit INDIAN SECT OT THE JAINAS None of these works can indeed be looked upon as a truly historical source There are, even in those paragraphs which trent of the oldest lustory after Buddha's death, proofs enough that they simply hand down a faulty historical tradition in spite of this, their statements on the Nirgrantha, cannot be denied 1 certain weight, because they are closely con nected on the one side with the Buddhist canon, and on the other they agree with the indisputable sources of instory, which relate to a slightly later period The first authentic information on Vardhamana's sect is given by our oldest inscriptions, the religious edicts of the Maurya hing Asoha, who, according to tradition was anointed in the year 219 after Buddlı. s denth, and -- is the rcfcrence to his Grecian contemporaries, Antiochos, Magis, Alexander, Ptolein zus and Antigonas confirms, -ruled, during the second half of the tlurd century BC over the whole of India with the exception of the Debban, Tlus prince interested lumself not only in Buddhism, which he professed in his later years, but he took care, in a fatherly wav, as he repeatedly relates, of all other religious sects in his vast kingdom In the fourteenth verr of his reign, he appointed offi cials, called law-superintendents, whose duty it was to watch over the life of the different communities, to settle their quarrels, to control the distribution first passage in the Vaka 1957, three Nighantas are introduced by nut, Jotija, Giri, and humblenula rhie traslation incorrectly in hes the first. Brahmin and chef engineer ·THE IYDLAN SECT OF TIP JANVAS of their logicies and pious gifts He says of them in the second part of the seventh 'pillar edict, which he issued in the twenty finth yeir of his reign, 'My superintendents are occupied with various charitable matters, they tre also engaged with all sects of ascetics and householders I he so arringed that they will also be occupied with the affairs of the Samgha, lihenisc I have arranged that they will be occupied with the Ajnih z Brahmans, I have arranged it that they will also be occupied with the Nigant 117" The word Samgha serves here is usual for the Buddhist monks The Ajivil as, whose nime completely disappears later, are often named in the sacred writings of the Buddhists and the Jannas is an influential sect They enjoyed the special favour of A soha, uho, as other inscriptions testify, caused several cives at Barabar to be made into duellings for their ascetics in As so the still older writings of the Buddhist canon the nime Nigantha here can refer only to the followers of Vurdhamina As they are here, along with the other tro favourites counted worthy of special mention, we may certainly conclude that they were of no small importance at the time Had they been without influence and of small numbers Asol a would hardly have known of them or at • Sec Separt, Insausflust lijed si, tom II, p $2 rd 11,1 4 Vy translation differs from Senyt sin some points especially in relation to the constriction Conf rpigraphie In 'ca, sol II, pp 272 30 Sec Lii Antium vol ll, Þr ,61 T ·40 TIF INDIAN SECT OH ME JAINAS Icast would not have singled them out from the other numerous nameless sects of which he often speils It may also be supposed that they were specially numerous in their old hoine, as Asoha's capital Patalıputra lay in thus land Whether they spread far over these boundaries, cannot be ascertained On the other hand we possess two documents from the middle of the next century which prove that they advanced into south-eastern India as far zs Kalinga These ire the inscriptions at Khandigiri in Orissa, of the great King Khiravel? and his first wife, who governed the cast coast of Indız from the year 152 to 165 of the Maurya era that is, in the first half of second century BC The larger inscription, unfortunately very much disfigured, contuns 20 account of the life of K1n. rivcla froin lus childhood till tic tlurteenth year of his reign It begins with an apperl to the Arhat and Siddhi, which corresponds to the beginning of the five fold form of homage still used among the Jainis, ind mentions the building of temples in honour of the Arhat as well as an image of the first Jina, which was taken away by a hostile ling The second ind smaller inscription asserts that Khirivela's wife crused 7 care to be prepared for the asceties of Kalinga, "who believed on the Arhat 1 The meaning of these inscriptions, which wcre formerly believed to be Buddhist, was first made clear by Dr l'hay violal s Indrajz's 1 ·THC I DIAN SECT OI THE JAIVAS 41 From a somewhat later period as the characters show, from the first century BC comes a dedicatory Inscription which has been found far to the rest of the original home of the Junas, in Mathuri on the Jamni It tells of the crection of a small temple in honour of the Arhit Vardhamana, also of the dedication of seats for the teachers, a cistern, and a stone table The little temple, it says, stood beside the temple of the guild of tradesmen, careful discussion in the Actes de l'Inme Congres Ir ornat des Orientalistes Sect Ary pp 1,5--159 FIC frst recognised the truc names of the hing I håravels and his predecessors and shewed that I hararela and his wife were patrons of the Jains We lave to thank ture for the information that the ia cription contains date in the Vaurya Era I have thoroughly discussed his crcellent article in the Ousterreichischen Jonatss hrift, Bd , S 231 ff and hire there given my reasons for differoc from him on an important point, namely, the date of the beginning of the Mauryn Er which, according to his view Levins vitit the cuequest of halmgr by Asoln about 255 B C Esen yet I find it impos sible to accept that the expression, "in the hundred and sixty fifth year of the cra of the Murya hings, can mean any thing cise than that 164 year baie passed between the thirteenth year of the rule of hnaravels and the adorating of the first Vaurga king Chandragupta Unfortunately 11 is impossible to fix the year of the latter occurrence, or to say more than that it toob place between the years 322 and 312 D C The date giren in Kharivelas Inscription cannot tuercfore be more closely fixed than that it lies between 156 and 147 Bri non add to my former remarks — that appeals to the Arhat anů Siddha appear also sa Jaida jascriptions from Vathori od may be taken as a certain mark of the sect Thus it is worthy of note that can in Hluca (siang s time, (Beal, Si yn k lol l1, 205) Kalinga wa one of the chilf seals of the Jaines ·TIE INDIAN SECT OF TJIE JAINAS and thus remark proves, that Mathuri, which, according to the tradition of the Jainas, was one of the chief seats of their religion, possessed a community of Junis cven before the time of this inscription ? A large member of dedicatory inscriptions have come to light, which are dated from thc year 5 to 98 of the era of the Indo Shythian hings, Kanishha, Huvishk2, and Vasudev? (Bazodco) and therefore belong it latest to the end of the first and to the second century AD Thev are all on the pedestris of strtues, which are recognisable partly by the special mention of the names of Vardhamana and the Arhat Mahavira, partly by absolute nudity and other marks They shoul, that the Jaina community continued to flourish in Mathurt and give besides extraordinarily important information, as I found in a renewed research into the ancient lustory of the scct in a number of them, the dedicators of the statues give not only their own names, but also those of the religious teachers to whose communities they belonged Turther, they give these terchers their official titles, still used among the Jainas vachala, 'tercher", and gani, 'head of a school Lastly they specify tlic names of the schools to which thc teachers belonged, and those of their subdivisions The schools are called, gana, 'companies', thc subdivisions, kula, 'families' * This inscription also wis first made knowa by Dr Phagwanial Indryl, loc. cit p 143 ·THE INDIAN SFCT OY TUIF JANAS 43 and silha, 'branches, Lunctly the same division into gana, sallut, und lul is found in a list in one of the canonical works, of the Suet imbaras the Kalpasutra, which gives the number of the patriarchs ind of the schools founded by them and it is of the lughest importance, that in spite of mutilation and frulty reproduction of the inscriptions, ninc of the names, which appear in the Kalpasitra art recognisable in them of which part agree exactly, part, through the fuult of the stone mason or wrong reading by the copy ist, are somewhat defaced According to the halpasutia, Sushita the funth successor to Vardhımına in the position of patriarch, together with his companion Supriti buddha, founded the 'Kodiya' or 'Krutik z gara which split up into four 'sal ha, ind four hula Inscription No 4 uluch > dated in the year 9 of the I ing Kanishka or 87 AD() gives us a somewhat ancient form of the name of the gara Kotiya and that of one of its branches exactly corresponding to the Vairı sakha Mutilated or wrongly written, the first word occurs also in inscriptions Nos 2, 6 and 9 ?s koto , letra, and la the second in No 6 75 Vora One of the families of this gana the Vania kula is mentioned in No 6, and perluaps in No 4 The name of a second, the Prasuaiahanaka, secms to have appeared in No 19 The last in scription mentions also another branch of the Kotiy z gani the Nlajlıma sakha, which, according to the Kalpasutra, was founded by I'riyagantha thu second 2 ·44 THE INDIAN SCCT O! THE JIIVAS 3 disciple of Susthit. Two still older schools which, nccording to tradition, sprang from the fourth disciple of the eighth patriarch, along with some of their divisions appear in inscriptions Nos 20 and 10 These arc the Aryya Udihihiya gana, called the school of the Arya-Rohanin the Kalpasutra, to which belonged the Partasaha kula and the Parnapatrika sal ha, as also the Chârana gana with the Portidhar - mnika (ula Each of these names is, however, some wliat mutilated by one or more crrata in writing Tlie statements in the inscriptions about the teachers and their schools are of no small importance in themselves for the history of the Jainas If, at the end of the first century AD (*) many separate schools of Jaina ascetics existed, a great age and lively activity, as well as great care as regards the traditions of the sect, may be inferred The agrecment of the inscriptions with the Kalpasutra lcads still further however it proves on the one side that the Jamans of Mathura were Svetambara, and that the schism, which split the sect into two rival branches occurred long before the beginning of our cra On the other hand it proves that the tradition of the Svetambura reilly contains an cient historic elements, and by no merns deserves 3 Dr Buhler, long note (P 48) on these anscriptions was afterwards cxpanded in the Il'iener Zeitschrift fur die Kunde des vorgen landes bd I, S 165--180,Bd II, S 141-146 Bd 111, 5 233—240, and 1d IV, S 169-173 lhe argument of these papers is suin marised in Appendia A, PP 4S IT Ld ·Titi INDIAN SECT OF THE JALNAS 45 to be loohed upon with distrust It is quite probable that, like all traditions, it is not altogether free from crror But it can no longer be declared to be the result of a later intentional misrepresentation made in order to conccal the dependence of Jainism on Buddhism It is no longer possible to dispute its authenticity with regard to those points hich are confirmed by independent statements of other sects, and to assert, for example, that the Juna 7ccount of the life of Vardhamana which agrces usth the statements of the Buddists, proves nothing as regards the age of Junism because in thc late fiving of the cinon of the Sietambaras in the sixth century after Christ it may have been drawn from Buddhist worhs Such an assertion uluch, under all circumstances, is a bold one becomes entirely untenable when it is found that the tradition in question states correctly facts which lie not quite three centuries distant from Vardhamanis time, and that the sect, long before the first century of our eri hept strict account of their internal affairs Unfortunately the testimony to the ancient history of the Jainas, so far as made known by means of inscriptions terminates here Interesting as it would be to follow the traces of their communities in the later inscriptions, which become so numerous from the fifth century AD onwards and in the description of his travels by Hiuen Tsiang ulo found them • See Webers and Barth's opiniops quoted above in note 1, P 23 ·46 THE INDIAN SECT OF TIIL JAINAS spread through the whole of India and even beyond its boundaries, it would be apart from our purpose The documents quoted suffice, however, to confirm the assertion that during the first five centuries after Buddha's death both the statements of Buddhist tradition and real historical sources give evidence to the existence of the Jainis as an important religious community independent of Buddhism, and that there are among the historical sources some which entirely clear away the suspicion that the tradition of the Jainas themselves is intentionally falsified The advantage gained for Indian history from the conclusion that Jainism and Buddhism are two contemporary sects having arisen in the same district,- is no small one First, this conclusion shows that the religious movement of the sixth and fifth centuries BC in eastern India must have been 1 profound one If not only one, but certainly two, and perhaps more reformers, appeared at the same time, preaching teachers, who opposed the eusting circumstances in the same manner, and each of whom gained no small number of followers for their doctrines, the desire to overthrow the Brahmanıcıl order of things must have been generally and deeply felt Tlus conclusion shows then that the transfor mation of the religious life in India was not merely the work of a religious community Many strove to attain thus object although separated from one another It is now recognisable, though preliminarily, in one

·TIF INDIAN SCCT THE JIIVAS
47
point only, that the religious history of India from
the fifth century BC to the eighth or ninth AD
was not made up of the fight between Brahmanism
and Buddhism alone This conclusion allows us,
lastly, to hope that the thorough investigation of the
oldest writings of the Jainis and their relations with
Buddhism on the one hand and with Brahmanism
on the other will ſtord many important ways of
access to 1 more exact knowledge concerning the
religious ideas which prevailed in the sixth and
fifth centuries BC, and to the establishment of
the boundaries of originality between the different
systems

·APPENDIX A (Note p 44) Copies of the mutilated inscriptions referred to, were publislied by General Sir A Cunningham in his Ar chæological Survey Reports, vol III, plates 1111 -- Unfortunately they have been presented from 'copics' and are therefore full of errors, which arc due for the most part, doubtless, to the copyist and not to the sculptor It is not difficult, however, in most cases under consideration here, to restore the correct reading Usually only vowel signs are omitted or misread and, here, and there, consonants closely resembling one another as va and cha, va, and dhn, ga and sa, la and na are interchanged The formulæ of the inscriptions are almost universally the same First comes the date, then follows the name of a reverend teacher, next, the mention of the school and the subdivision of it to which hu belonged Then the persons, who dedicated the statues ure named (mostly women), and who be longed to the community of the said teacher The description of the gift forms the conclusion The dialect of the inscriptions shows that curious mixture of Sanskrit and Prakrīt, which is found in almost all documents of the Indo-Shythian hings, and which ·Tur IPLAV SECT or TIE JAIVAS 49 Was One 1 as Dr Hoernle was the first to recognise - of the literiry languages of northern and north western India during the first centuries before and after the commencement of our era In the calculition of dates, I use the favourite starting point for the era of the Indo Sky thian hings, which unfortunately, is not certainly determined, and assume tliat it is identical with the Saka cra of 78%. AD The rule of these princes could not have fallen later in my opinion it was some w liat carlier' I give liere transcripts and restorations of such inscriptions as mention Jaina schools or titles The inscription which is the niost important for my purpose and at the same time one of the best preseried, is Sır A Cunninghams No 6 plate VIII, which was found on the base of a Juna image (circh Sur Rep vol III, P ,t) The copy compared with 1 rubbing gives the following reading, (the letters within parentheses are damaged) L I Siddhan sam 20 grawa i di 10+ 5 hotelsato ganato (l'aniyalo / ulato Flac)) (1)to salato Surhato 2 (bha)thto vachakas; a Aryja Sanghasılasz a 11 (-) vai tlanan Dattilasja 3 lasya Lofthub(hela fala alasya Devadasasya Nagadinas; a chu Magadınaji cha (ma)!!! 4 S1 a(vi)haze (D):- I hat follons i from this authors later and fuller paper in Il tener Zutschrift fu dhe X unde des Vfor cnlandes, Bd 1 S 1701, but abridged - Fd ·50 TIIC INDIAN SECT OR TILL JAINAS 5 (rulye danam ? 6 Varddhamana pra- 7 tima l The lacuna in line 2, after Dattlasya, probably contained the word duhitriye or dhutuye and part of a male name of which only the letter vi is visible In 1 3, possibly Lothabinije is to be read instead of Lothublzye As there is room for one more letter at the end of the line, I propose to read natuye In 1 5, Dinaye would stand for Dattaz ah and be the genitive of a female name Dinna or Datta, which has been shortened blamâvat There can be no doubt that the word sri, or su2, which is required, has stood before Var dhamana With these restorations the translation is as follows “Success! The yeur 20, summer (month) 1, day 15 An image of glorious Virdhamana, the gift of the female luy disciple Dina [2 € Dinna o. Datta), the (daughter) of Dattila, the wife of Vilu, the mother of Jiyavila [Jayapala), of Devadasa and Nagadina [1 € Nagadınnı or Naga datta) and of Nagadına 2 e of Nagadınna or Nigidatta] (this statue being) the urvai tana - of the preacher Aryy2-Sanghasıha (z e Arya 2 The word mr art ina has the meaning of 'in obedience to the order, or in consequence of the request' It occurs again in the Prakrit form mat znant below, in No 10 (pl Kıv) and it las stuod in No 4, and at the end of 1 2 of No 7, where the rubbing has za It is also found in the uext Arch Sur Rep sol, pl , No 6 ·THE INDIAN SECT OF THE JALNAS 51 2 Sanghasimha), out of the Kotiya school the Vaniya race, the Vairi branch, the Sirika division The inscription given Arch Sui Rep vol XX, plate V, No 6 reads, according to an excellent rubbing L Namo Arahamtaram namo Siddhana sam 60° + 2 gra 3 di 5 etaje pur vaye Rarakasza drzakahasaghastasja 3 sishya åtapihogahabaryasz a nuri artana chatu vari asja samghassa 4 ya dinna patibla blor]ga 1 (°) (°) Varhii aja daltı | "Adoration to the Arhats adoration to the Siddhas' The year 62, the summer (month) 3 the day 5, on the above date a jar 175 given to the community, which includes four classes, as an enjoyment for one share for cach) (this bairg) tho niriartann of Atapihogalabarya, the pupil of Arya Kikasaghasta (Ary? Karh asagharshita), a native of Rarı (Radh :) The gift of Vaihil (09, Vahita)" 2 With the inscription No 6 of the year 20 No 4 (plate xu) agrees, it was also found on a Jaina pedestal with better readings from a rubbing of the first side only, I propose for the other portions, . In reading the first figure is 60, 1 follow Sir A Cunningham I have never seen the sige in another inscription The characters of the inscription are so archaic that this date may refer to an earlier epoch than the Indo Skythian ·50 THE TVDIAN SECT or THE JAIVAS 5 (na)je danam ? 6 Varddhamana pra- 7 timer 1 The lacuna in line 2, after Dattilasya, probably contained the word duhituye or dlutuye and part of a male name of which only the letter vi is visible In 1 3, possibly hothabinije is to be read instead of hotrubikzje As there is room for one more letter at the end of the line, I propose to read måtuje In 1 5, Dinaje would stand for Dattajâh and be the genitive of 1 female name Dinna or Datta, which has been shortened bliamavat There can be no doubt tliat the word sil, or sırz, which is required, has stood before Vardhamana With these restorations the translation is as follows "SuccessThe year 20, summer (month) 1, day 15 An image of glorious Vardhamana, the gift of the female lay-disciple Dinâ (z e Dinna or Datta), the daughter) of Dattila, the wife of Vila, the mother of Jayn vâla [J2apala), of Devadisa and Nagadina (z e Nagadınnı or Någadatta] and of Nagadina [z of Nagadınnı or Nagadatta] (this statue being) the urd'a1 tuna ? of the preacher Aryya-Sangha sıha (2 € Årya- 2 The word 1117. Irfana has the meaning of 'in obedience to the order', or 'in conscquence of the request It occurs 25.110 in the Prahrt form mı atanam below, in NO 10 (pi uv) and it has stuod in No 4, and at the end of I 2 of No 7, where the rubbing lias nirve It is also found in the uext Arch Sur hep vol ll, pl , No 6 ·TIC I\DIAN SECT OF THE JALNAS 51 Sanglısımha), out of the Kotiya school, the Viniy ? racu, the Vairi branch, the Sirika division The inscription given frch Sui Rep vol XX, plate *, No 6 reads, according to an excellent rubbing L I Namo vrahamtanan namo Siddhana sam 603 + 2 2 gia de 5 etaje purvaje Raral asza dryal a hasaghastasıa 3 sishya Atapikoguhabaryasja 1111 vartana chatu var nasza sawglasja 4 ja denna patbla bho 'lga I (2)17) Varhil dattı! "Adoration to the Arhats adoration to the Siddhas! The year 62, the summer (month) 3, the day 5, on the above date a ja was given to the community, which includes four classes as an enjoyment for onc share for each) (thes buang) the nur var tana of Atapikoga habary i the pupil of Arya Kihasighasta (Arya Karhasagharshita) a native of Rarı (Radha Che gift of Vaihiha (or, Vaihitu)! 2 With the inscription No 6 of the year 20, No 4 (plate v1) agrees, it was also found on a Jaina pedestal With better readings from a rubbing of the first side only, I propose for the other portions, * In reading the first figure as 60, I follow Sir A Cuparagham I have never seen the sign in another inscription The character of the inscription are so archaic that this date may refer to an carlier epoch than the Indo Shythian ·52 TIF INDIAY SET OF TIIF JAIVAS of which I have no rubbings, the following cmendations, --1 1, Vaniyato Yulato, sakhato, 1 2, k11- tumbinije, I also note that the lacuna in line 2, 3th and 4th sides, would be filled exactly by yu sri Vardhamanasya pratima kartta sai vasattua The former cuistence of the first and last seven letters may be considered certain My restoration of the whole is, LI (151 side) Sıddham maharajasja Kanishkasya rajz e samvatsara navame (9] (2nd side) râse pratha i divast 5 -(3rd)(spam) pur vrſålze Kotiyalo ganato Vaniz alto] (4th) [ku]lato Vanilo sakato vachala 2 (ist side) (sya] [N]aganandisa n[rva), (ta)ran Brahma [dhu (20d)(1134) Bhattımıtasa kutu[112]62- [2]2[Jc) Viata (314)|3c sr Vardhamanasja pratima larıtı sarva (4th) satun]nam hita- 3 (sukhaje), and the translation "Success! During the reign of the great king Kanishka, in the ninth yeur, 9, in the first montlı, i, of on the day 5, the above date an image of glorious Vardhamana has been caused to be made) for the welfare (and happiness) of [all created beings] by Vikata, the house wife of Bhattimita(Bhattımıtra) and (daughter of] Brihm -(this statue being) the ills tal tana of the preacher Nrganamdı, out of the Kotiya school (gana), the Viniya line (kula), (2nd) the Vairi branch (sahha)" If we now turn to the Kalpasitra ', we find that * Sac Bls Last, vol IVI P 292 on 2 ·TIF INDIAS SLCT or THE JU45 53 Sutthiya or Susthita, the eighth successor of Vardhamana, founded the Kautiha or Kodiya gana, which split up into four sah has and four kulas The third of the former as the Vajri or Vairi, and the third of the latter was the Vaniya or Vanja It Is evident that the names of the gana, kula, and salla agree with those mentioned in the two inscriptions, Kotiya being a somewhat older form of Kodiya But it is interesting to note that the further subdivision of the Vairi sakha -- the Siriha bhatti (Srha bhaktı) hich inscription No 6 mentions, is not known to the Kalpasutra This is a gap such as may by be expected to occur in a list handed down by oral tradition 3 The Kotik? gana is again mentioned in the badly mutilated inscription No 19, plate v A complete restoration is impossible L I Saw atsarı goza Sja luftbanz vadanasza -odluz a 2 Kotryato) sanato (Prasna_vahanahato kulato dlaghan nto sakhato sa nihaye bhati galue tha banz It may, however, be inferred from the fragments of the first line that the dedication was made by a woman who was described is the wife (I utumbız) of one person and as the daughter in 17u (vadnu) of another The first part of ling 2 restored as above gives"in the congregation of out of the hotiy z school, tie Prusnalahanha line ·54 THY INDIA SECT OF THE JAIN 15 ind thc Majhi mi branch The restoration of the two names Kotiy ? and Prasnavahanzha seems to me absolutely certain, becruse they eactly fill the blanks in the inscription, and because the information in the Kalpasuti a (S B E vol \XII, P 293) regarding the Madhyami śrkh points in that direction The latter vorh tells us that Priyagıntha, the second pupil of Susthita and Supritibuddhi, founded 2 Sakha, called Madlıyami or Majhima As our inscriptions show that Professor Jacobi's explanation of the terms gana, hula and sakha' is correct and that the first denotes the school, thic second the line of teachers, and the third 2 branch w luchi separated from such a line, it follows that the sikinis named in the halpasitia without the mention of a gara and Irela, must belong to the l'ist preceding gana and derive their origin from one of its lulas Hence the Madhyama salir doubtless was included in the Kautih? g?n?, and in offshoot of one of its kulas, the fourth of wluch is called Prisnavrhunha or Panhavahannya The correctness of these inſcrences is proved by Rajasuhlaras statement regarding lus spiritual descent at the end of the Prabandha kosha, which hc composed in Vih sim 1405 He informis us that he belonged to the Kotihr ganz, the Presnavahana hula, the Madhyami szkla the Har- SSP vol III, p 288, note 2 ·THE INDIAN SECT OF THE JUI45 55 I shapuriya gachha and the Maladhiri samtana founded by the illustrious Abhirasuri For the last 1lords of 1 2 I do not dare to propose in emendation, I merely note that the gift seems to have consisted of pillars thabanı, ie stambhal 4 The Kotiyi gana seems finally to be mentioned in pl uit, No 2, where the cops of line i zad side may be corrected as, Siddha-sa 5 he i di ro+2 asja pururaje Koliya) 5 Names of in older gina ind of one of its Lulas occur in No 10 plate viv, where the copy *hich is faultv, muy allow the following partial restoration, L Sa 10+7 gra 2 di 20 clasya puravaje Var ane gane Pendhamkakulavachakasya Rohanadi. sja sisasya Scumsja ratanan saraha Da 2 pashanavadhaja Grha ha bha prapa [di]na ma ta which I translate "The year 47, the summer (month) 2, the day 20, on the above date a drinking fountain was given by the of the lay disciple Da (this being) the 172 atana of Sena the pupil of Rohanadi (Rohanandı) and preacher of the Peti dhamiha (Prritidharmıha) line in the Varin? school Varane must be ? mistake for the very similar word Charane The second kula of this gana which, according to the Kalpusutra (S B L vol \All, 1 ·56 TITE I\DIAN SECT ON THE JAINAS P 291) was founded by Srigupta, the fiſth pupil of ArySuhistin, is the Pritidharmika (p 292) It is easy to see that a similır name is hidden in the compound Petivamıkakitaz achakasya 'of the preacher of the Petivamika line', and in in sciiption cxcavated by Dr Fulirer at Mathura mentions the Petivımıha (hnla) of the Varana gana With the second line littic can be done if the letters prapa are correct and form a word, one of the objects dedicated must have been ? drinking fountain 6 The inscription No 20, plate v offers likcwise slightly corrupt and mutilated names of a gana, a lala and i sakla, mentioned in the l’alpasuti a In the li thogizphed copy lines 3-7 are hopeless and there is no iubbing to help The word thrtı 'of a daughter' in line 6, and the following ma ila which is probably a misreading of matuze 'of the mother' show that this dedication also was made by a female The last four syllables vato maho are probably the remnant of Inother nawashara namo bhagavato Nahavirasja As regards the proper names, Aryya Rehiniya is an impossible form, but on comparison with the next inscription to be mentioned, it is evident thit the stone must have read Ar yyodehrkaputo or Irygadchihijato ganu[10]* According to the kalpasutra (S B I vol WII, p 291) Arv 2 Rolanı was the first pupil of Aiya Suhastin and founded the Uddeha gana The latter split up into four sikhis and into six hulas The name of its fourth # IF iener Zeitschr i hund i flors il id II, 142f ·THE INDIAN SICT OF THIE JUIS $7 2 sakhı, Purnapatrik?, closely resembles -- espe cially in its consonantal elements that of the in scription, Pelaputriku and I do not hesitate in correcting the latter to Ponapatrika which would be the equivalent of Sansk Paurna patrik? Among the six hulas is the Parihasaha, and considering the other agreements, I belicuc it pro bable that the mutilated name read as Purdha ha is ? misreading of Parihaha We may emend the first two times and read as follows, LI Siddha[m] namo ar ahato Mahavir[a]sa de vanıšasya | rajña Vasudevasya samvatsar. 90+8 riarshamse of dit'ase 10 + 1 etasja pulu (alle) Argjo Dle]/[i]hayato sanato P{a}\x{hâsa]][a]'ula[ro] P[onlap{a}trat[o] sahato ga- 12[2]sza dryga Deradatta[sya) 110 3 ryya Kshemassa 4 prakagri inte 5 kihadige praza 6 tasya Pravarahasza dhıtı Varanasya gatvalasia ma[t]uja Jutral*)sa datta all 7 BE (namo bhaga]vato malſavirasza) and the translation (so far) will be "Success! Adoration to the Arhat Mahavira, the destroyer (c) of the gods In the year of ling V:- sudev, 98, in the month 4 of the rainy slason, on the day 11- on the above date of the chief of the school (garn) Arya Devadatı (Derzdatta) out of the school (gana) of the Aryya Udchuchiya (Arya Uddehikoya) ·58 T}IE INDIAN SFCT OF TIT JAIVAS out of the Parihasaha linc (kula), out of the Pon patrik i (Prurnipitrika) branch (sakha)" These and miiny other statements in the inscriptions, about the teachers and their schools are of no small importance in themselves for the cirly hustory of the Junas The agreement of the above with the Kalpasutra can best be shown by placing the statements in question against one inother The inscriptions prove the actual cuistence of twenty of the subdivisions mentioned in the Sthviravili of the knlpasul a Among its cight gani uc cert unly trace thirce, possibly four - the Uddehih?, Varini, Vesuvadıya() and Kodiya cin Inscriptions I hofuya (hody 1) Gana Bramndastha Lula Uchchenignri säkha ninisa hela Vain, unya sahlır 1'[anha]yahu[naya]hu[la] Thams sahha The Sthaviravalı of the Kalpasutra (Sac Bls of "At later date Dr Rühier added other proofs from inscriptions of the ruthenticity of the Jaina tradition, in the Trenna Oromial Fourna', vol ll, pp 141--146, vol III, pp 233--340, sol il, Pp 160-173, 313-318 vol 1, pp 175-180, apd in Fira ** Indica, vol 1 pp 371-397, 101 11, pr 199-212, 311 Ilir pangraphs fiven above are chicily from 1us first paper in the I sent a Onontol Journal (vol I, pp 165-180), which appeurs to be an extended revision of the long footpotc in the original Mer on thc J2103", but it is here corrected in places from readings in his later papers - 13 ·THE INDLAS SECT OF TIIE JAILS 59 the East vol II, p 292) states that Susthita and Supratibuddha founded the hotiya or hautaha Gana I Farzotiloje Vachchhalujen 3 Tinira or linija 4 Panhtvahanaya or Irasnavdhaanha 5 ( Hlai igar: 2 ghahari hulas 3 ajr? såkhas 4 Jahın ika 5 Vaphima scholar of the two teachers) (founded by Priyagantha the econd Inscriptions 2 Varana Gana Petrmika Aryya Håţihiya Vajanigari Pasymirls Fulas sakhas Aryya Chetiya Hartamlakadhi hanyasika The Kalpasutra states that Śrigupta of the Haritagotra founded the Charina gana, which was divided into four sakhas and into seven Lulas Chárana gana Samhisint 1 Vachchhalija 2 Prudkan ja 3 Ialoja 4 Pasamıttuja S Valija 6 sirsa Choduja 7 Kanhasaha Vaisana, ar Gavedhohy silhas halas Harsi amaları Inscriptions 3 Aryya V'dekija Gana Magathatıkıya! hulas Iuridha I etaputnla sikka ·60 THE INDIAN SECT OF THIE JAINIS The Kalpasitra says Arya Rohana of the Kasyapa gotra founded the Uddeha Gana szhis I Nagabhuya 2 Somabhata Udumbarijiyi 3 Lilagachchha (or Årdrahachchha ) Lulas Misipanka 4 latthilija Matipatra) a 5 Nandija 6 Parthåsaka Punnapattıya Inscriptions 4 [Vesavadıya Gana] 8 [Mc]hika kula The Kalpasitra - Kamarddhi ofthe Kundala gotra founded the Veśavatika gana which was divided into four sihlâs, and into four bulas Vesa vattha Gana Ganha Sråvastika Maighila Rajyapalıya halas Salhas håinarddhiha Antarija lodrapuraha Khemalıjiyi The resemblance of most of these names is so complete that no explanation is necessary & Fpigraphia Indica, vol 1, PP 382, 388 i Tor the abovc lists see Wiener Zeitschr bd IV, S 316 IT and A alfasutra in SD vol XVII, pp 2901 ·JAINA MYTHOLOGY The mythology of the Jainas whilst including many of the Hindu divinities, to which it accords very inferior positions is altogether different in composition It has all thc appearance of a purely constructed system The gods are classified and subdivided into orders, genera, and species, all are mortal, have their ages fived, as well as their abodes, and are mostly distinguished by cognizances chihnas or lúſichianas Their Torthikaris, Tirthamharas, or perfected saints, are usually known as twenty four belonging to the present age But the mythology takes account also of a past and a future age or renovation of the world, and to cach of these rons are assigned twenty four Tirthakaras But this is not all in their cosmogony they lay down other contı nents besides Jambûdupa Bharata or that which we dwell in These are separated from Jambudvipa by impassable scas, but exactly like it in every respect and are called Dhatukikanda and Pushhari. arddhin and of cach of these there are eastern and western Blurrata and Airavata regions, whilst of Jam

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·TIE INDIAY SECT OF THE JAIVAS 63 biach for images of the 19th, 20th 22nd and 23rd Jinas On the front of the throne or asana are usually carved three small figures at the proper right of the Jinu is a male figure representing the Yahshi attendant or servant of that particular Jin?, at the left end of the tlirone is the corresponding female — or Yahshini, Yakshi or $usanadovi, whilst in ? panel in the middle there is often another devi At the base of the seat also, are placed nine very snall figures representing the navagraha or nine plancts, that is the sun, moon, five planets, and ascending and descending nodes In the Juna Puranas, legends are given to 1c count for the connexion of the Yal shas and Yahshus with their respective Tirthaharas thus, in the case of Parsvanztha, we have a story of two brothers Marubhuti and Kamatha, who in cight suc ccssive incarnations were always encmes, and were finally born as Parsyanathi and Sambaradeva respectively A Prshand, or unbeliever, engaged in the panchaguz rite, when felling a tree for his firc, against tlie remonstrance of Parsvanatha, cut in preces tho snahes that were in it, the Jina, however red hem to life by means of thc paſchamantra They were then re born in Patala loha as Dharinen dra or Nagendra Yaksha and Padmavati Yakshini When Sambaradeva or Meghakumara afterwards attached the Arhat with a great storm, whilst he was engaged in the Kayotsarga justerity-standing inmovable, exposed to the weather - much in the szy ·6 THE INDIAN SECT OF THE JAINAS 1 that Mara attached Sahya Buddha at Bodh gaya, Dhuranendra's throne in Patala thereupon shook, and the Naga or Yaksha with his consort at once sped to the protection of his former benefactor Dharanendra spread his many hoods over the head of the Arhata and the Yakshini Padmavatı held a white umbrell? (sveta chhatrı) over him for protection Ever after they became his constant attendants, just as Sahra wis to Buddlır The legend is often represented in old-sculptures, in the cave-temples at Bidamı, Eluri, etc, and the fignre of Parsva is generally carved with the snake hoods (Seslaplane) over him? Other legends account for the attachment of each pair of Sasanadevatrs to their respective Jinas The Svetambaras and Digambaras agrec generally in the details respecting the different Tirthakaras, but, from information furnished from Maisur, they seem to differ as to the names of the Yahshinis attached to the several Tırtlakaras, except the first and last two, they differ also in the names of several of the Jinas of the past and the future æons The Digambaras enlist most of the sixteen Vidyadevis 2 Cnc Temples, PP 491, 496, Arch Sur Westu Iridra, vol 1, P 25 and pl xxxvii, vol V, P 49, Transections Rois Soc vol 1, P 435 At Rappur in Godwr, in the temple of Rishabhanitha is a finely carved slab representing Pårssanatha in the kryotsarga position, attended by snake divinities - Archit and Scenery in Gu jarat and Rajputana, P 21 The story has sanants conf Ind Ant vol lil, P 302 ·THE IDIAN SECT OF THL JAISAS 65 or goddesses of knowledge among the Yahshuns whilst the other sect include scarcely 2 third of themi Thcsc Vidy adeus, as given by Hemachandra, 756 - (1) Rohını, (2) Pruñaptı, (o) Vajrusrmkhali, (4) Kulisanhusz -- probrbly the Anlucz 1 zkslui of the Svetimbira fourteenth Jina, (5) Chahresiari, (6) Noradattı or Purushadattı (7) kill or kalih (8) Mahahal, (9) Gauri, (10) Gandhari (11) Sarv? stramalıjı alt, (12) Manivi, (13) Vairotya (14) Ich chlupta, (15) Minası ind (16) Alzhamanasıl 1 The images of the Tirthakaras are always re presented sented with their legs crossed in frontthe tocs of one foot resting close upon the knee of the other and the right hand lics over the left in the lap All are represented cxactly alihe except that Parsvanatha, the twenty third has the snakehoods over lum, ind, with the Digambarıs, Suparsvathe seventh, has also a smaller group of snake hoods The Digimbara images arc all quite nude, those of the Suct inbaras are represented as clothed, and they decorate them with crowns and ornaments They are distinguished from one another by their attendant lal shas and lakshines as well as by their respectic chilnas or cognizances which are caricd on the cusluon of the throne All the Jinas arc ascribed to the Ihshvaku family (hula) except the twentieth dunisuimta and twentysecond Neminatha who were of the Hamams t race All received diksha or consécration at their native places and all obtained jidra or complete enlighten- ·TITE INDIAN SEC OF THIC JAINAS ment at the same, except Rishabha who became a Kcralın at Purimatala, Nemi at Gırnar, and Mahivira at the Rijupaluka river, and twenty of them died or obtained molsha (deliverance in bliss) on Sameta Sikhara or Mount Parśvanatha in the west of Bengal But Rishabha, the first, died on Ashtrpadasupposed to be Satruñżya in Gujarat, Vasupůjy? died at Champapuri in north Bengal, Neminatlır on mount Girnar, and Mahavira, the last, at Pavipuri Twenty one of the Tirthakaras are said to have attained Moksha in the Kayotsarga (Guj Kausagga) posture, and Rishabha, Nemi, and Mahavira on the padmasana or lotus throne For sale of brevity the following particulars for cach Arhat are given below in serial order 117 (1) The viinana or zahana (heaven) from which he descended for incarnation (2) Birthplace, and place of consecration or diksha (3) Names of father and mother (4) Complexion (5) Cognizance.-- chilna or lañchhana (6) Height, and (7) Age (8) Diksha-vriksha or Bodhi tree (9) Yaksha and Yakshini, or attendant spirits (10) Fust Ganadhara or leading disciple, and first Arya or lerder of the female converts I Rishabhadeva, Vrishabha, Adinatha or Adisvara Bhagav in -(1) Sarvarthasıddha, (2) Vinittinagari in Kosala and Purimatala, (3) Nabliraja by Marudev?, (4) golden -varna, (5) the bull, --01isha, balada, (6) 500 polus or dhanusha, (7) 8,400,000 ·TIF INDIAY SECT OP TILE JAIVAS 67 purva or great years, (8) the Vatı or binyan tree, (9) Gomukha and Chahrtskiri, (10) Punduriha and Brahmi II Ajitinatha (1) Vijavavim ina (2) Ayodhya (3) Jitasatru by Vijayanıtı, (4) golden, (5) the clephant - gaya or hastı (6) 450 polis, (7} 7 200 000 puruz years, (8) Sala - the Shorea robusta (9) Mahayaksha and ijitabala with the Digambaras, the Valshini is Rohim yahshu, (10) Similasena and Phalgu III Sambh21 Inatha (1) Uvirimagrasi cha, (2) Suathi or Srivasti, (3) Jitur by Senimata, (4) golden, (s) the horse --asca hoita, (6) 400 poles (7) 6,000 000 purva years (S} the Pray all — Buchanania latifolia, () Trimukha and Durtarı (Digam bara -- Prajñaptı). (10) Charu and Syama IV Abhinandan1 (1) Juvantavımına, (2) Ayo dly 1, (3) Sambararaj 1 by Siddhartha (4) golden, (5) the ape, -- plaiaga, vanara or kapı, (6) 3,0 poles, (7) 5,000,000 puriz y cars, (8) the Priyangu or Panicum italicum, (9) Niyaka and halihu, and Digambar? Yakslieśvara and Vajrasrıhhala, (10) Vajranabino and Ajit? V Sumatınatha (1) Javantavim ina, (2) Ayodly? (3) Nicgharaja by Mangila, (4) golden, (5) the curlew, kranncha, (Dig chakra.akapaksha the Brahmanı or red goo-c) (6) 300 poles, (7) 4 000,000 purva j cars, (8) Sıla tice, (g) Tunburu und Waha halı (Dig Purushadatta), (10) Charania and Kasyapı VI Padmaprabha (1) Uvarımagrasvela, (2) Kausambi, (3) Sridhar3 by Susima, (4) red (s akta), ·68 THE INDIAN SCCT or THE JAIAS (5) a lotus bud - padma, abja, or kamala, (6) 250 poles, (7) 3,000,000 pury? years, (8) the Chhatra (Anethum sowa"), (9) Kusuma and Śyama (Dig Manovega or Manoguptı), (10) Pradyotana and Rati VII Suparsvanatha (1) Madhyamagraiveha, (2) Varanası, (3) Pratishtharaja by Prithvi, (4) golden", (5) thc swastika symbol, (6) 200 poles, (7) 2,000,000 purva years, (8) the Širisha or Acacia sirishi, (9) Matanga and Santa, Digambara, Varanandı and Kalı, (10) Vıdırbha and Soma VIII Chandraprabha (1) V: nta, (2) Chandrapura, (3) Maliasenzraja by Lakshmanı, (4) white dhavala, subhra, (5) the moon-andra or sasa, (6) 150 poles, (7) 1,000,000 purva years, (s) the Naga tree, (9) Vijaya and Bhrikut Digambura — Śyama or Vijavi and Jvalamalınî, (10) Dinna and Sumana IX Suvidhinatha or Pushp?danta (1) Ånita devaloha, (2) Kanandinagarı, (3) Sugrivaraja by Rimarini, (4) white, (5) the Nahara (Dig the crab --- edi), (6) 100 poles, (7) 200,000 pûrva years, (8) the Sılı, (9) Ajita and Sutarah? Digambira Ajita and Malah thi or Ajita, (10) Varihahz and Varuni X Śtnlanntha (1) Achyutadevaloka, (2) Bhidrapuri or Bhadılapura, (3) Dridhıııtha raja by Nanda, (4) golden, (5) the Srivatsz figure (Dig Sri vriksha the ficus religiosa), (6) 90 poles, (7) 100,000 purva yerrs, (8) the Priyangu trec, (9) Brahmi and Asoha (Dig Dlınavı), (10) Nandı and Sujrsî 3 The Digambaras describe the colours of the seventh and twenty first Jinas 2s rarakada or emerald coloured - ·THE INDIA SECT OF THE JANNIS ون XI Śrevamsan ithi or Sreyası (1) Achyuta devaloha, (2) Sımlapuri, (3) Vishnurija by Vislin 1, (4) golden, (5) the rhinoceros — Thadga semla (Dig Garuda), (6) So poles (7) $ 400,000 common years, (8) the Tandukz tree, (9) Yakshet and Manau, Digambar Isvara and Gauri, (10) kasy zpz and Dhiran XII Vasupujya (1) Prunatades aloha, (2) Champapuri, (3) Vasupujy a bv Jay? (4) ruddy - rakta, Gujratun, (5) the female buffilo— mahishi, pada (6) 70 poles, (7) 7,200,000 common years (d) the Patala or Bignonia suaveolens (9) Kumarı and Chindz (Dig Gandh iri), (10) Subhuma and Dha rani XIII Vimalantlı2 (1) \lahas ıradevzloha, (2) Kampılyapura () Kritavarniraja by Śvima (4) gol den, (5) 2 boar -- saları, ai aha, (6) 60 poles (7) 6,000 ooo years, (8) the Jimbu or Eugenia jambolanı (9) Shanmukha and Vidit? (Dig Vairôtı) (10) Jan dara and Dhara VIV Anuntunitha or Anantajit (1) Prinata duzloha (2) Ayodhy? (3) Simhascna by Suv 75 th or Sujas , (4) golden, (5) a filcon --Sicha (Dig bhalluka a bear), (6), poles (7) 3,000 000 years () the Asoha or Jonessi asoka (9) Patala and Ankusa (Dig Anantamatı), (10) Jasa and Pidmi \V Dharmanatha (1)Vizyzvimana, (2) Ratna puri, (3) Bhanurija by Suvrita, (4) golden () the thunderbolt - vapa, (6) 45 poles, (7) 1,000 000 1 cars, (8) Dadhupun i tic. (Clitoria tunatu? ), (9) Kinnara ·70 TIE INHIA SECT OF TUP JAINAS ind Kindarp! (Dig Manası), (10) Arisht? und Arthsiv XVI Sintinath? (1) Sırvzrthzsiddlın, (2) Gajapur? or Hastinapuri, (3) Visvisena by Achin, (4) golden, 15) 211 antelope -- Iriga, har an, hulli, (6) 40 poles, (7) 100,000 years, (8) the Nandi or Cedrcla toona, (9) Garuda and Niri ini (Dig Kimpurusha and Mahamanası), (10) Chakrayuddlır ind Suchi XVII Kunthunath? (1) Sarvarthusiddha, (2) Gaja pura, (3) Surirajı by Śrırını, (4) golden, (5) a goatchhiga or aja, (6) 35 poles, (7) 95,000 years, (8) the Bhulak? trec, (9) Gandharia and Ball (Dig Vijayu), (10) Simba and Damını XVIII Aran ath? (1) Shrvîrthzsiddha, (2) Gaja puri, (3) Sudarsana by Devirinî, (4) golden, (5) the Nandyuvartı digram, (Dig Alina the zodiacal Pisces), (6) 30 poles, (7) $4,000 year , (8) Åmba or Mango tree, (9) Yaksheta and Dhana (Dig Kendra and Ajit, (10) Kumblia and Rakshita XI Mallinntha (1) Jayantidevaloka, (2) Mathur 1, (3) Kumbhirujby Prabhas ati, (4) blue ---nila, (5) a jar - Tumblian, kalasa or ghata, (6) 25 poles, (7) 55,000 years, (8) Asoka tree, (9) Kubera and Dhr ranıpıy? (Dig Aparajit 1), (10) Abluthshiha and Bandhumatı XX Munisuvrat?, Suvritror Muni (1) Aparajitadevilok2, (2) Rajagrila, (3) Sumitrarija by Pudmavatı, () blach - Sjama, asuta, (5) a tortoise 2211 MA, (6) 20 polcs, (7) 30,000 years, (s) the Chimp tha, Michelin champaka, (9) Varuna und ·THE I\DIA SECT OR THE JAINAS 71 Naradatta,(Dig Bahurûpins),(10) Mallıand Pushpav atı VI Naminatha, Nimi or Nimesvara (1) Pranatı devaloha, (2) Mathura, (3) Vijayaraja by Viprarını, (4) yellow, (2) the blue water lily --- nilotpala, with the Digambaras, sometimes the Asol 1 tree (6) 15 poles, (7) 10,000 years, (8) the Bakula or Mimusops eleng, (9) Bhrikuti and Gandhari, (Dig Chamundi), (10) Subha and Anila XXII Neminatha or Arishtanemı (1) Aparajita, (2) Sauripura (Prakrit - Soriyapura) and Ujjinta or Mount Girnar, (3) Samudravja; a by Ślı adevi (4) black - syama, (5) a conch,“- sankha, (6) 10 poles, (7) 1000 years, (8) the Vetasa, (9) Gomidha and Ambika with the Digambaras, Sarvahna and Kush mandını, (10) Varadatta and Yahshadinna XVIII Parsvanatha (1) Pranatadevaloha, (2) Varanasi and Sameta Sıhhara (3) Aśvasenaraja by Vamadevi, (4) blue — nila, (5) a serpent-serpa, (6) 9 lands, (7) 100 years, (8) the Dhatahi or Grislea tomentosa, (9) Pusviyahsha or Dhiranendra and Padmavati, (10) Arvadıno? and Puslıpachudi XXIV Sri-Mahavira, Vardhamina or Vir? the Sramana (1) Pranatadevaloha, (2) Kundigrama or Chitrakuta, and Rijupuluha, (3) Siddhartharaja Srey 24a or Yasasvin by Trišala Videladınn i or Priyaha Tini, (4) yellow, (5) a lion - hesarı sim a , (6) 7 hands or cubits, (7) 72 years, (S) the sala or teah tree, (9) Mutang? and Siddhajska, (10) Indrabhuti and Chandrabala 1 lie Tirthzharas my be regarded as the du ·TIIF INDIAN SECT OF THIC JAINAS majoies of the Jainas', though, having become Sıddhas, emancipated from all concern, they can have no interest in mundane atfairs Thiey and such beings as are supposed to have reached perfection are divided into hftecn species 1 Tirthak arasıddlias, 2 Atirthakarısıddhas, 3 Tirthasıddhas, 4 Svalıgısıddas, 5 Anynlıngasıddhas, 6 Stralingasıddhas, 7 Purushalıngısıddhas, S Napunsakalıngasıddlizs, 9 Grihalıgasıddhas, 10 Tirthavyavachchhedasıddhas, u Pratyekabuddhisiddhas, 12 Svayambuddhasiddhas, 13 Ehasıddas, 14 Anehasıddhas, 15 Buddhabodlictisiddhas 5 But the gods are divided into four classes, and ench class into several orders the four classes are I Bhai anadhipitis, Bhavana vasins or Bhaumeyskas, of which there are ten orders, viz [ Asurakumiras, 2 Nagakumiras, I or an account of he ritual of the Svetimbara scct of laidas, see my account in the Tudiar antiquarn tol VIII, pp 191--196 * Your Istat I\nc Ser tom II, P 260 ·TIF IDDIN SFC OF THE JANSAS 73 3 Tadithum irns or Vidyutl umiras, 4 Suvirni- or Supınaka kum iras, > Agnhum iris, 6 Dupalum iras (Divakum iras) 7 Udadhikum iris, S Dihkumiris, 9 Pavina or Vati humaras 10 Ghanikor Sanital umir? II Vy?nt?r?s or Vin2 muntaris who live in woods are of eight classes 1 Pischias, 4 Rikslias as 7 Maloragas 2 Bhutas, 5 himnaris, Gandharvas 3 Valsh is, 6 Kimpuruslas III The Jyotish has are the inhabitants of, I Chandris or the moons, 2 Sury is or the suns 3 Grahas or the planets, 4 Nakshatrns or the constellations, 5 Tiris or the hosts of stars And IV The V71 manik? gods are of two orders (1) the Kalpabhavas who are born in the hea ,icnly Kalpas, and (2) the Kilpatitas, born in the regions above the Kalpas (1) The Kalp?bhuvas agun are subdivided into twelve genera sho live in the Kalpas after which they are named, vi?, — 1 Szudharma, 5 Bralımıloha, 2 ſsinn, 6 Lintahı, 3 Sannti uinura, 7 Sukr? or Malısuhla 4 Malendri, Sasari, ·74 Cilt INDIAN SFCT OF THE JAINAS 9 Anatı (Aniya), 11 Arana, 10 Pranata (Panay?), 12 Achyuta (2) The Kalpatitas art Subdivided into() the Graireyah?s, living on the upper part of the universe, and (6) the Anuttaris or those above whom there are no others (a) Ihe Graiieyahıs are of nine species, viz I Sudarsanas, 6 Somanasas, 2 Supratıpındlias, 7 Sumanhasas, 3 Manoramas, 3 Priyrnharas, 4 Sarvabhadras, 9 Adityas or Nandıkaras 5 Suvišalas, And (6) thc Anuttaregods are offive orders vi? | Vijay is, 4 Aparijitas, 2 Vaijayıntas, and 5 Survzrthasiddhas 3 Jayantas, Thesc Anuttar2 gods inliabit the lughest heavens where they live for varying lengtlis of time as the heavens ascend, and in the fifth or lughest - the grert Vimana called Sarı artırsıddhi-they all live thirty three Sagaropamıs or periods of unimigable duration Still all the gods are mortal or belong to the sausai a Above these is the paradise of the Siddhas or perfected souls, and the Uttar adliyana Sutra gives & Conf hatrasagara, bh II, pp 616, 617, Four 18174 IXmc Ser tome VII, p 259, Sac Bks r vol XII, 236 f Sec also fez de / Hurto re des Relig tom VII II, pp 344-50, which luas appeared since the above was written, for "La cocinne des etres yıs uats dins la keligion Jaina" ·TIE INDIAN SECOF TUE JANVAS 75 the following details of this realm of the perfected, or the paradise of the Jainas? • Tlic perfected souls are those of women, men, hermaphrodites, of orthodox, heterodox, and house holders Perfection is reached by people of the greatest, smallest and middle size", on high places, underground, on the surface of the carth, in the ocean, and in waters (of rivers, etc) "Ten hermaphrodites reach perfection at the same time, tuenty women, one hundred and eight mun, four householders, ten heterodox, and one hundred and eight orthodou monks "Tuo individuals of the greatest size reach per ſection (simultaneously), four of the smallest size and one hundred and eight of the middle size I our individurls reaclı perfection (simultancously) on hugh places, two in the ocean, three in water twenty underground, and there do they go on reaching perfection? Perfected souls art debarred from the non world (Aloha), they reside on the top of the world, they leave their bodits here (below) and go there, on reaching perfection "Twelve yojanas above the (Vimana) Sarvartha is the place called Ishatprag bhara, which has the form of an umbrella, (there the perfected souls Sec ante, P 11, note 10, The following extract is from su books of the List, vol XLI, PP 211-213 * The greatest size-Ouhina-or men s 500 dhanush or 2000 cubit , the smallest is one culit ·76 IHC INDIAN SECT OF THE JAIVIS go) It is forty five hundred thousand yojanas long, ind as many broad, and it is somçu hat more than three times as many in circumference Its thickness 15 eight yojanas, it is greatest in the middle, and decreases towards the margin, till it is thinner than the wing of a fly This place, by nature pure, consisting of white gold, resembles in form an open umbrella, as has been sud by the best of Jinas "(Above it) is a pure blessed place (called Śita), which is white like a conch shell, the anla stonc, and Kunda flowers", a yojana thence is the end of the world The perfected souls penetrate the sith part of the uppermost hrosa of the above-mentioned) jojana There, at the top of the world reside the blessed perfected souls, rid of all transmigration, and arrived at the excellent state of perfection The dimension of a perfected soul is two thirds of the height which the individual had in his last existence "The perfected souls considered singly igattena (as individuals) — have a beginning but no end, considered collectively--puluttena (as 1 class) — they have neither a beginning nor an end They have no (visible) form, they consist of hufe throughout, they are developed into hnowledge ind faith, they have crossed the boundıry of the Sanısıra, and reached the excellent state of perfection' Lihe both the Brahmans and Buddhists, the Junas # The fouru I agenttia vulgaris

·THE INDIAN SLOT OF THE J11145
77
have a series of hells-Norika s, numbering seven
which they name
I Ratnaprbha, 5 Dhumaprabha,
2 Śarhırıprabha 6 Tamaprabha
3 Vilukaprablia, 7 Tamatamaprabha 10
4 Panhaprabhı,
Those who inhabit the seventh holl have a stature
of 500 poles, and in each above that they are half
the height of the one below it
Everything m the system as to stature of gods
and living beings, their nges and periods of trans
migration is reduced to artificial numbers
The Jaina Gachhas
About the middle of the tenth century there
flourished a Jaina lugh priest named Uddyotina
with whose pupils the eighty four gachhas origin
ated This nuniber is still spoken of by the Junys, but
the lists that have been lutherto published are very
discordant The following was obtained from a
member of the sect as being their recognised list, --
and allowing for differences of spelling nearly eiery
name may be recognised in those previously pu
blished by Mir H G Briggs or Colonel Miles
19 kotasugara, bh Il, y 607, ur 4s us p 263

·78 TIJC INDI IN SECT OF THF JUNIS The Eighty four Gichchhıs of the Jainas! | Vada * * 27 Sıdhalava ⓇT 2 Osvala * 28 Miyanniya 3 Anchala* 29 Ågamiyat 4 Jiruval î ** 30 Maladharı + 5 Khadatara or Kharatar! 31 Bhavırîyn T 6 Lonha or Richmatı *f 32 Palivala 7 Тара ®т 33 Nagadigeśvara ti 8 Gamgesvara *t 34 Dhurmaghosha f 9 Korantavala ť 35 Nagapura ** 10 Anandapura f 36 Uchatavala + II Bharavalı 37 Nannuvala * 12 Udhıvıy* 38 Sadera ** 13 Gudava ** 39 Mandovara ⓇT 14 Dehaupa or Dekawi*+ 40 Surnn ** 15 Blunmalat 41 Khambhâvatı *1 16 Mahudiya ** 42 Picchamda 17 Gachhaprla ** 43 Soparıya *T 18 Goslavala T 44 Mandalıya ** 19 Magrtragagad? + 45 Kochhipana ** 20 Vrihm'ıniyat 46 Jagamna ** 21 Trlarâ *f 47 Laparavala *T 2. Vihadıyı ** 48 Vosarada *T 23 Muñhıy? ** 49 Duivandanîyî *T 24 Clutrodat 50 Chitravala *of 25 Sachora ** 51 Vegada 26 Jachandıyâ T 52 Vapida 1 Those names marked * are found in Col Miles's list I'r R AS vol III, PP 358 [ 363, 365, 370 Thosc marked † are up cluded in II G Briggs list, - Cities of Gujarashtra, p 339 ·TIS INDIAY SECT OF THE JAIVAS 79 53 Vijahard, Vijharz * 54 Kaupuri † 55 Kachala 56 Hamdalıya † 57 Mahukura T 58 Putuliyat 59 Kamnarisey?T 60 Revardiya ** 61 Dhandhuhaf 62 Thambhanıpand" 63 Pamchuvalt 64 Palanpura * 65 Gamdhariyat 66 Veliyat 67 Sadhapunamıya 68 Nagarahotiya ** 69 Husora * I 70 Bhatanera ** 71. Janahara 7 72 Jagıyına" 73 Bhimasena *T 74 Tihadıy 71 75 Kamboja ⓇT 76 Senata † 77 Vaghera * 4 78 Vahedıyı 79 Siddhapura ** 80 Ghogharı + 81 Niganıyd 82 Punamıya 83 Varhadiya T 84 Namila †

·CONTENTS
I
THE IVDI S SCC or THE JAINAS, by Dr J G BULLCR P
Appendix Epigraphuc testimony to the con
tinuity of the Jainı tradition
» 48
SKETH or JAINA MYIHOLOGI, by J BURGESS
бr
99

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