the God of Jains or Jineswara, being incarnate in the shape or body
of one of the Gurus or Tirthancars. The Jains worship the images of the
Gurus, as the means of attaining the stations of Saloca (where God is
beheld at a distance), of Samipa (near to God), of Sarupa (familiarity with
God), of Sayoga (union with God). The first is that of the Grihasta, the
second of the Anuvrata, the third of the Mahavrata and the fourth (or
highest) that of the Nirvana. A man, who leads an evil course (according
to the law) is given to Naraca (hell). The Jainas reckon according to
the Saca of Raja Vicramarca (observed by many excellent people) and
the year of Salivahana with the year of the cycle. The formula, used
by the Jains of the Carnatac (on beginning to perform their ceremonies)
is spoken „in the holy religion of Adi-Brahman, of the philosopher, who
was created by the supreme power of God.“ The Jains worship the serpent
Naga, on the festival of Anantachaturdasi (the same as the other
Hindus). The Mathadhipas (chief Pontiffs) of the Jains live at Penu-
gaida, Conjeveram, Collapur and Delhi (their Sanyasis having long resided
in these places). Sravana-Belligola is the principal residence of the
Jain Gurus (with the image of Gomateswar Swami). The image of Pad-
manabhpur was inundated by the sea (and can still be seen).- According
to the Pontiff at Belligola (in Mysore) the foundation of ages and
times is countless. The origin of Garma or passion is inconceivable, for
the origin of the soul or spirit is too ancient to be known, therefore it
is to be believed, th a t human kind is ignorant of the true1 Knowledge of
the origin of things, which is known only to the Almighty or Adiswara,
whose state is without beginning and end, who has obtained eternal victory
over all the frailties of nature and wordly affections. In the ages, where
mankind subsisted on the Calpavricshas (celestial trees) 14 Manus were
born, as 1) Pratisruti, 2) Sanmati, 3) Cshemaneara, 4) Cshemandara,
5) Srimancara, 6) Srimandhara, 7) Vimalavahana, 8) Chacshusman 9) Ya-
saswi, 10) Abhichandra, 11) Chandrabhi, 12) Marudewa, 13) Prasannajita,
14). Nabhiraja. The last Manu, having married Marudewa, begot a son,
named Vrishabhanatha Tirthancar (in Ayodhya), who (on the disappearance
of the celestial trees) saved mankind (from ruin) by his instructions
for heaven and dearth. The Jains put a mark with sandal-powder on the
middle of their foreheads. Some have a small circlet with red powder in
the centre of the sandal marks (for ornament). The holy books, when
becoming unintelligible, were translated in several languages. When the
ascetic attains the second rank (as Mahavrata), he does not shave his
head with razors, but employs his disciples to pull out the hairs by the
roots (and thus originates the curly or woolly appearance on the heads of
the images). After having written the sacred books (Prathamanuyoga, Ca-
rananuyoga, Charananuyoga and Dravyanuyoga), Vrishabhanatha Tirthancar
became king (over all mankind) and established the religion of the
Jains (in four classes). On his departure (from the world) to Mocsha (the
state of the Almighty), his image was venerated as Jaineswar (Lord of
the Jains). His elder son (from Asasvati) reigned over the earth (Bhara-
tacshetra) in Ayodhya (Oude) and afterwards appointing to the throne his
younger brother Gomateswara Swami (from the mother Surandadewi),
abandoned the (carma) actions or affections of mankinds and obtaining
the fruits of his sacred contemplation, proceeded to Mocsha (heavenly
salvation). jHaving ruled for some time (in Padmanabhpur) Gomateswara
Swami attained (Nirvana) beatitude in heaven and departed thither (worshipped
as Jineswara or God). From that period 24 Tirthacars have
passed during the age of Avasarpini, up to the end of the Dwapara-
yuga. The mortal bodies of mankind and devatas perish, while the Vi-
manas (abodes of deities) endure. According to Hemakandra, Bhadracjrit
is the 24. of the future Jinas. In former times, the Jains*) being without
a Guru (to guide then in the. good course of life) Vrishabhanatha Tir-
*) The Jainas or (in Hindustan) Syauras conceive the soul (Jiva) to have been eternally
united to a very subtil material body or rather to two such, bodies, one of which is unvariable
(Taijasa-Jariras), and consists of the powers of the mind, the other is variable and is composed
of'passions and affections (Carmana Jarir a). The soul, so embodied, becomes in its successive
transmigrations, united with a grosser body (Andarica), which retains a definite form (as man
or other mundane being) or it is joined with a purer essence, varying in its appearance at
pleasure, as the Gods and genii (Vai9arica). A fifth kind of body (Aharica) is explained as a
minute form, issuing from the head of a meditative sage, to consult an omniscient saint, and
returning with the desired information to the person, whence that form issued or rather, from
which it was elongated (as the Communication was not interrupted). Die Stoiker meinten, im
Menschen miisse die Vernunft da ihren Sitz haben, woher die Stimme hervorbricht, also im
oberen Theil der Brust, nicht im Kopf. The soul is never completely separated from matter,
until it obtains a final release from corporeal sufferance,’ by deification, through a perfect disengagement
from good and evil, in the person of a beatified saint. Intermediately, it receives
retribution for the benefits or injuries, according to a strict principle of retaliation. A person
who had devoted himself to religious contemplation and austerity, is called Yati and Sramana.
The Abhidhana Chintameni, a vocabulary of synonymous terms by Hemachandra Acharya, is
divided into six chapters (Candas), containing: 1) the superior deities (Devadhidevas), 2) the
Gods (Devas), 3) men, 4) beings with one or more senses (indriya), 5) the infernal regions,
and 6) terms of general use. The first chapter begins with the synonymes of a Jina or deified
saint, as Arhat, Jineswara, Tirthancara etc. In the subsequent chapter (about inferior gods),
after noticing the god of Hindu-mythology (Indra and the rest, including Brahma etc.), he
states the synonyma of a Buddha, Sugata or Bodhisatwa and afterwards specifies seven (as Vipasyi,
Sichi, Yiswanna, Cucuchhandha, Canchassa, Casyapa), with Buddha (Sakyasinha or Servartha-
siddha) as the seventh, calling him a son of Suddhodana and Maya, a kinsman of the sun, from
the race of .Gautama. Der Pythagoraer Numerius macht (nach Eusebius) die zweite Gottheit
zum Sohne der ersten und nennt die dritte Hypostasis lAjtoyovos oder Enkel (Maurice).
Excepting Munisuvrata and Nemi, who sprung from the race of Hari, the remaining 22 Jinas
were born in the line of Icshwacu. Rishabha (Rishabha-deva) or Vrishabha (of the race of
Icshwacu), the son of Nabhi (by Marudeva), is figured of a yellow complexion (born in Cosalai
or Ayodhya) with a bull for his characteristic. As the first, he is called Prathama (Raja,
Bhikshacara, Jina or Tirthacara). Ajita, son of Jitasatru (by Vijaya), has an elephant for his
characteristic, Abhinandana is represented by the ape, Padmaprabha by the lotus, Suparswa by
the Swastica-sign, Chandraprabha by the moon, Sreyan by a rhinoceros, Yasupujva (red) by a
buffaloc, Ananta by a falcon, Dharma by a thunderbolt, Malli (blue) by a ja r, Munisruvata