matiya school, by which doubtless he designates

the Jainas, since they still call their doctrine Sammati.”

The leading and distinguishing doctrines of the Jainas are : the denial of the divine origin and authority of the Vedas; reverence for the Jinas, who by their austerities acquired a position superior to that of even those Hindu gods whom they reverence ; and the most extreme tender ness of animal life.

Life “ is

defined to be

without beginning or end, endowed with attri

butes of its own, agent and enjoyer, conscious, subtle, proportionate to the body it animates” —diminishing with the gnat and expanding with the elephant ; through sin it passes into animals or goes to hell ; through virtue and vice combined it passes into men ; and through the

annihilation

of both vice and virtue it

obtains emancipation.f The duties of a Yati or ascetic are ten, patience, gentleness, integrity, disinterestedness, abstraction, mortification, truth, purity, poverty, and continence ; ; and the Śrāvakas “add to their moral and religious code the práctical worship of the Tirth a ſi kar a s, and profound reverence for their more

pious brethren.” The moral obligations of the Jainas are summed up in their five mahāv ra tas,

which

are

17

DESISABDASAMGRAHA.

JANUARY, 1873.]

almost

identical with the

pân cha-Ši la of the Bauddhas :—care not to injure life, truth, honesty, chastity, and the suppression of worldly desires. They enumerate four merits or dharm a s—liberality, gentle

carry an Ugh á or besom, made of cotton thread, to sweep insects out of the way of harm as they enter the temples or where they sit down, and a Mo ho m at i or mouth-cloth to

prevent insects entering the mouth when pray ing or washing the images. The proper objects of worship are the J in a s or Tirthafikaras, but they allow the existence of the Hindu gods, and have admitted to a share in their worship such of them as they have con nected with the tales of their saints. As among the Bauddhas, Indra or Sakra is of frequent

occurrence, the Jainas distinguishing two prin cipal Indras—Su k ra,

regent

of the north

heaven, and I's à n a, regent of the south, besides many inferior ones ; and images of Sar as v at i and of De v i or B h a v a ni are

to be found in many of their temples. Nor are those of H a nu m fin, B hair a va, or G a n e Š a excluded from their sacred places. Besides, they have a pantheon of their own, in which they reckon four classes of superhuman beings, – B h u v an a p a tis, W y a n tar a s, Jyotish k as, and W aim a nik as, – com prising—1, the brood of the A sur as, Nägas, Garuda, the Dikpālas, &c., supposed to re side in the hells below the earth; 2, the Rák

sh a s a s, Piš Āch as, Bh fit as, Kinnaras, G and h a rvas, &c., inhabiting mountains, forests, and lower air; 3, five orders of celestial

luminaries; and 4, the gods of present and past Kalpas, of the former of which are those born

in the heavens—Saud harma, Ísán a, Sa

ness, piety, and penance ; and three forms of restraint—government of the mind, the tongue, and the person. Their minor instructions are

n at kumâra, Mahen dra, Bra h m fi, Lān

in many cases trivial and ludicrous, such as not

In a ta,

to deal in soap, matron, indigo, and iron ; not to

J in a, they say, has also a sort of ‘familiar'

eat in the open air after it begins to rain, nor in the dark, lest a fly should be swallowed ; not

who executes his behests. These are perhaps

taka, Sukra, Sa has r ara, An at a,

Å ran a, and Achyuta,

&c.

Prä Each

goddess of his own, called a S as an a de v i,

to leave a liquid uncovered lest an insect should be drowned ; water to be thrice strained before

analogous to the S a kt is, or M at r is of the

it is drunk; and v a yuk arm a-keeping out

bikä, a name of Kau mari, the Śakti of

Brahmans; indeed among them we find A m

of the way of the wind, lest it should blow in

Kartikiya, and Chand ă and Mahākāli,

sects into the mouth.| The Yat is and priests

names of Bhāvani.T

THE DESíšABDASAMGRAHA OF HEMACHANDRA. By G.

BüHLER,

Ph. D., EDUCATIONAL INSPECTOR, GUJARAT.

Though we have been for a long time in possession of a number of Hindu grammars

which treat of the older Prakrits, and though several European scholars have given us excel

• Stan. Julien, Mémoires de Hiouen Thsang, tom. II.,

p. 164; and my Notes ºf a Visit to Gujarat, pp. 60, 61. f H. H. Wilson, Works, vol. I., p. 307; Asiat. Resear.,

H. H. Wilson, x}. p. 272.

vol. XVII., p. 263.

I See Rules for Yatis in the Kalpa Sutra, Stevenson's and especially Nava Tatva, in ib.,

• pp. 103-114;

Pe.

Works, vol. I., p. 317; Asiat. Res., vol. 3.

>

º

1.

| For many similar prohibitions see Delamaine On the

Srāvaks or Jains; Trans. R. Asiat. Soc., vol.I., pp. 420, 421. ‘ſ Amarakosha, I. i. § 1, 83; and conf. Hodgson, Illustra tions, p. 218,