L. 1. Siddha m namo arahato Mahavir a sya devanaśasya rajna Vasudevasya saṁvatsare 90 + 8 varshamase + divase 10 1 etasya.

2. purvv a y e Aryyo-D e h i kiyato gaṇa to P a vi hasa k a kula to P ou ap a trikat o śakato gaṇ i sya Aryya-Devadatta sya na... ...

3. ryya-Kshemasya

4. prakagiriṇe

5. kihadiye praja

6. tasya Pravarakasya dhitu Varaṇasya gatvakasya ma t uya Mitra(?)sa ...datta ga

7. ye.. namo bhaga vato mah avirasya

and the translation (so far) will be,—

"Success! Adoration to the Arhat Mahavira, the destroyer(?) of the gods. In the year of king Vasudeva, 98, in the month 4 of the rainy season, on the day 11—on the above date ... of the chief of the school (gaṇin) Aryya-Devadata (Devadatta) out of the school (gaṇa) of the Aryya-Udehikiya (Arya-Uddehikiya), out of the Parihasaka line (kula), out of the Ponapatrika (Paurṇapatrika) branch (śakha)." [Footnote: At a later date Dr. Buehler added other proofs from inscriptions of the authenticity of the Jaina tradition, in the Vienna Oriental Journal, vol. II, pp. 141-146; vol. III, pp. 233-240; vol. IV, pp. 169-173, 313-318; vol. V, pp. 175-180; and in Epigraphia Indica, vol. I pp. 371-397; vol. II, pp. 195-212, 311. The paragraphs given above are chiefly from his first paper in the Vienna Oriental Journal (vol. I, pp. 165-180), which appears to be an extended revision of the long footnote in the original paper on the Jainas, but it is here corrected in places from readings in his later papers.—J. B.]

These and many other statements in the inscriptions, about the teachers and their schools are of no small importance in themselves for the early history of the Jainas. The agreement of the above with the Kalpasutra can best be shown by placing the statements in question against one another. The inscriptions prove the actual existence of twenty of the subdivisions mentioned in the Sthaviravali of the Kalpasutra. Among its eight gaṇas we can certainly trace three, possibly four—the Uddchika, Varaṇa, Veśavaḍiya(?) and Koḍiya.

Inscriptions:—

1. Koṭṭiya (Koḍiya) Gana . . Bramadasika kula Uchchenagari śakha Thaniya kula Vairi, Vairiya śakha P[aṇha]vahu[ṇaya]ku[la] Majhama śakha

The Sthaviravali of the Kalpasutra (Sac. Bks. of the East, vol. XXII, p. 292) states that Susṭhita and Supratibuddha founded the—

Koṭiya or Kauṭaka Gaṇa . . kulas śakhas 1. Bambhalijja 1. Uchchanagari 2. Vachchhalijja 2. Vijjahari 3. Vaṇiya or Vaṇijja 3. Vajri 4. Panhavahanaya 4. Majjhimaka or Praśnavahanaka 5. Majjhima (scholar of the two teachers. founded by Priyagantha the second)

Inscriptions:—

2. Varaṇa Gaṇa . . kulas śakhas Petivamika Vajanagari Aryya Haṭikiya Haritamalakaḍhi Puśyamitriya Aryya-Cheṭiya Kaniyasika

The Kalpasutra states that Śrigupta of the Haritagotra founded the Charaṇa gaṇa, which was divided into four śakhas and into seven kulas:

Charaṇa-gaṇa . -. kulas śakhas 1. Vachchhalijja Saṁkaśika 2. Pidhammiya 3. Halijja Vajjanagari 4. Pusamittijja Gavedhuka 5. Malijja 6. Arya-Cheḍaya Hariyamalagari 7. Kaṇhasaha

Inscriptions:—

3. Aryya-Udekiya Gaṇa . . kulas Nagabhatikiya Petaputrika śakha. Puridha..

The Kalpasutra says Arya-Rohana of the Kaśyapa gotra founded the

Uddeha Gana . . kulas śakhas 1. Nagabhuya Udumbarijjiya 2. Somabhuta Masapurika 3. Ullagachchha (or Ardrakachchha?) Matipatrika 4. Ilatthilijja 5. Nandijja Puṇṇapattiya 6. Parihasaka

Inscriptions:—

4. [Veśavadiya Gaṇa] [Me]hika kula

[Footnote: Epigraphia Indica, vol. I, pp. 382, 388.]

The Kalpasutra:—Kamarddhi of the Kuṇḍalagotra founded the Veśavaṭika gaṇa which was divided into four śakhas, and into four kulas:—

Veśavaṭika Gaṇa . -. kulas śakhas Gaṇika Śravastika Maighika Rajjapaliya Kamarddhika Antarijjiya Indrapuraka Khemalijjiya

[Footnote: For the above lists see Wiener Zeitschi. Bd. IV, S. 316 ff. and Kalpasutra in S. B. E. vol. XXII, pp. 290 f.]

The resemblance of most of these names is so complete that no explanation is necessary.



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 the appearance of a purely constructed system. The gods are classified and subdivided into orders, genera, and species; all are mortal, have their ages fixed, as well as their abodes, and are mostly distinguished by cognizances chihnas or laǹchhaṇas. Their Tirthakaras, Tirthamkaras, 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 each of these aeons are assigned twenty-four Tirthakaras. But this is not all: in their cosmogony they lay down other continents besides Jambudvipa-Bharata or that which we dwell in. These are separated from Jambudvipa by impassable seas, but exactly like it in every respect and are called Dhatuki-kanda and Pushkararddha; and of each of these there are eastern, and western Bharata and Airavata regions, whilst of Jambudvipa there is also a Bharata and an Airavata region: these make the following ten regions or worlds:—

1. Jambudvipa-bharata-kshetra. 2. Dhatuki-khaṇḍa purva-bharata. 3. Dhatuki-khaṇḍa paśchima-bharata. 4. Pushkararddha purva-bharata. 5. Pushkaravaradvipa paśchima-bharata. 6. Jambudvipa airavata-kshetra. 7. Dhatuki-khaṇḍa purva-airavata. 8. Dhatuki-khaṇḍa paśchima-airavata. 9. Pushkarardhadvipa purva-airavata. 10. Puskararddha paśchima-airavata.

To each of these is allotted twenty four past, present and future Atits or Jinas,—making in all 720 of this class, for which they have invented names: but they are only names. [Footnote: See Ratnasagara, bh. II, pp. 696—705.]

Of the Tirthakaras of the present age or avasarpini in the Bharata-varsha of Jambudvipa, however, we are supplied with minute details:—their names, parents, stations, reputed ages, complexions, attendants, cognizances (chihna) or characteristics, etc. and these details are useful for the explanation of the iconography we meet with in the shrines of Jaina temples. There the images of the Tirthakaras are placed on highly sculptured thrones and surrounded by other smaller attendant figures. In temples of the Śvetambara sect the images are generally of marble—white in most cases, but often black for images of the 19th, 2Oth, 22nd and 23rd Jinas. On the front of the throne or asana are usually carved three small figures: at the proper right of the Jina is a male figure representing the Yaksha attendant or servant of that particular Jina; at the left end of the throne is the corresponding female—or Yakshini, Yakshi or Śasanadevi; whilst in a panel in the middle there is often another devi. At the base of the seat also, are placed nine very small figures representing the navagraha or nine planets; that is the sun, moon, five planets, and ascending and descending nodes.

In the Jaina Puranas, legends are given to account for the connexion of the Yakshas and Yakshis with their respective Tirthakaras: thus, in the case of Parśvanatha, we have a story of two brothers Marubhuti and Kamaṭha, who in eight successive incarnations were always enemies, and were finally born as Parśvanatha and Sambaradeva respectively. A Pashaṇḍa or unbeliever, engaged in the panchagni rite, when felling a tree for his fire, against the remonstrance of Parśvanatha, cut in pieces two snakes that were in it; the Jina, however restored them to life by means of the panchamantra. They were then re-born in Patala-loka as Dharaṇendra or Nagendra-Yaksha and Padmavati-Yakshiṇi. When Sambaradeva or Meghakumara afterwards attacked the Arbat with a great storm, whilst he was engaged in the Kayotsarga austerity—standing immovable, exposed to the weather—much in the way that Mara attacked Śakya Buddha at Bodh-gaya, Dharaṇendra's throne in Patala thereupon shook, and the Naga or Yaksha with his consort at once sped to the protection of his former benefactor. Dharaṇendra spread his many hoods over the head of the Arhata and the Yakshṅi Padmavati held a white umbrella (śveta chhatri) over him for protection. Ever after they became his constant attendants, just as Śakra was to Buddha. The legend is often represented in old-sculptures, in the cave-temples at Badami, Elura, etc., and the figure of Parśva is generally carved with the snake-hoods (Śeshaphaṇi) over him. [Footnote: Cave Temples, pp. 491, 496; Arch. Sur. Westn. India, vol. I, p. 25 and pl. xxxvii; vol. V, p. 49; Transactions, R. As. Soc., vol. I, p. 435. At Ranpur in Godwar, in the temple of Rishabhanatha is a finely carved slab representing Parśvanatha in the Kayotsarga position, attended by snake divinities,—Archit. and Scenery in Gujarat and Rajputana, p. 21. The story has variants: conf. Ind. Ant. vol. XXX, p. 302.]

Other legends account for the attachment of each pair of Śasanadevatas to their respective Jinas.

The Śvetambaras and Digambaras agree generally in the details respecting the different Tirthakaras; but, from information furnished from Maisur, they seem to differ as to the names of the Yakshiṇis attached to the several Tirthakaras, except the first and last two; they differ also in the names of several of the Jinas of the past and the future aeons. The Digambaras enlist most of the sixteen Vidyadevis or goddesses of knowledge among the Yakshiṇis, whilst the other sect include scarcely a third of them.

These Vidyadevis, as given by Hemachandra, are—(1) Rohiṇi; (2) Prajnapti; (3) Vajrasṛiǹkhala; (4) Kuliśankuśca—probably the Ankuśa-Yakshi of the Śvetambara fourteenth Jina; (5) Chakreśvari; (6) Naradatta or Purushadatta; (7) Kali or Kalika; (8) Mahakali; (9) Gauri; (10) Gandhari; (11) Sarvastramahajvala; (12) Manavi; (13) Vairoṭya; (14) Achchhupta; (15) Manasi; and (16) Mahamanasika.

The images of the Tirthakaras are always represented seated with their legs crossed in front—the toes of one foot resting close upon the knee of the other; and the right hand lies over the left in the lap. All are represented exactly alike except that Parśvanatha, the twenty-third, has the snake-hoods over him; and, with the Digambaras, Suparśva—the seventh, has also a smaller group of snake hoods. The Digambara images are all quite nude; those of the Śvetambaras are represented as clothed, and they decorate them with crowns and ornaments. They are distinguished from one another by their attendant Yakshas and Yakshiṇis as well as by their respective chihnas or cognizances which are carved on the cushion of the throne.

All the Jinas are ascribed to the Ikshvaku family (kula)except the twentieth Munisuvrata and twenty-second Neminatha, who were of the Harivaṃśa race.

All received diksha or consecration at their native places; and all obtained jǹana or complete enlightenment at the same, except Ṛishabha who became a Kevalin at Purimatala, Nemi at Girnar, and Mahavira at the Rijupaluka river; and twenty of them died or obtained moksha (deliverance in bliss) on Sameta-Śikhara or Mount Parśvanatha in the west of Bengal. But Ṛishabha, the first, died on Ashṭapada—supposed to be Śatrunljaya in Gujarat; Vasupujya died at Champapuri in north Bengal; Neminatha on mount Girnar; and Mahavira, the last, at Pavapur.

Twenty-one of the Tirthakaras are said to have attained Moksha in the Kayotsarga (Guj. Kauesagga) posture, and Ṛishabha, Nemi, and Mahavira on the padmasana or lotus throne.

For sake of brevity the following particulars for each Arhat are given below in serial order viz.:—

(1) The vimana or vahana (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—chihna or lanchhaṇa.

(6) Height; and

(7) Age.

(8) Diksha-vriksha or Bodhi tree.

(9) Yaksha and Yakshiṇi, or attendant spirits.

(10) First Ganadhara or leading disciple, and first Arya or leader of the female converts.

I. Ṛishabhadeva, Vṛishabha, Adintha or Adiśvara Bhagavan:—(I) Sarvarthasiddha; (2) Vinittanagari in Kośala and Purimatala; (3) Nabhiraja by Marudeva; (4) golden—varṇa-, (5)the bull,—vṛisha, balada; (6) 500 poles or dhanusha; (7) 8,400,000 purva or great years; (8) the Vaṭa or banyan tree; (9) Gomukha and Chakreśvari; (10) Pundarika and Brahmi.

II. Ajitanatha: (1) Vijayavimana; (2) Ayodhya; (3) Jitaśatru by Vijayamata; (4) golden; (5) the elephant—gaja or hasti; (6) 450 poles; (7)7,200,000 purva years; (8) Śala—the Shorea robusta; (9) Mahayaksha and Ajitabala: with the Digambaras, the Yakshiṇi is Rohiṇi-yakshi; (10) Śiṁhasena and Phalgu.

III. Sambhavanatha: (1) Uvarimagraiveka;(2) Savathi or Śravasti; (3) Jitari by Senamata; (4) golden; (5) the horse,—aśva, ghoḍa; (6) 400 poles; (7) 6,000,000 purva years; (8) the Prayala—Buchanania latifolia; (9) Trimukha and Duritari (Digambara—Prajnapti); (10) Charu and Śyama.

IV. Abhinandana: (1) Jayantavimana; (2) Ayodhya; (3) Sambararaja by Siddhartha; (4) golden; (5) the ape,—plavaga, vanara or kapi; (6) 350 poles; (7) 5,000,000 purva years; (8) the Priyaṇgu or Panicum italicum; (9) Nayaka and Kalika, and Digambara—Yaksheśvara and Vajraśṛiṅkhala; (10) Vajranabha and Ajita.

V. Sumatinatha: (1) Jayantavimana; (2) Ayodhya; (3) Megharaja by Maṅgala; (4) golden; (5) the curlew,—krauṅcha, (Dig. chakravakapaksha—the Brahmani or red goose); (6) 300 poles; (7) 4,000,000 purva years; (8) Śala tree; (9) Tuṁburu and Mahakali (Dig. Purushadatta); (10) Charama and Kaśyapi.

VI. Padmaprabha: (1) Uvarimagraiveka; (2) Kauśambi; (3) Śridhara by Susima; (4) red (rakta); (5) a lotus bud—padma, abja, or kamala; (6) 250 poles; (7) 3,000,000 purva years; (8) the Chhatra —(Anethum sowa?); (9) Kusuma and Śyama (Dig. Manovega or Manogupti); (10) Pradyotana and Rati.

VII. Suparśvanatha: (1) Madhyamagraiveka; (2) Varaṇaśi; (3) Pratishṭharaja by Pṛithvi; (4) golden; [Footnote: The Digambara describe the colours of the seventh and twenty-first Jinas as marakada or emerald coloured.] (5) the swastika symbol; (6) 200 poles; (7) 2,000,000 purva years; (8) the Śirisha or Acacia sirisha; (9) Mataṅga and Śanta;—Digambara, Varanandi and Kali; (10) Vidirbha and Soma.

VIII. Chandraprabha: (1) Vijayanta; (2) Chandrapura; (3) Mahasenaraja by Lakshmaṇa; (4) white—dhavala, śubhra; (5) the moon—chandra or śaśi; (6) 150 poles; (7) 1,000,000 purva years; (8) the Naga tree; (9) Vijaya and Bhṛikuṭi: Digambara—Śyama or Vijaya and Jvalamalini; (10) Dinna and Sumana.

IX. Suvidhinatha or Pushpadanta: (1) Anatadevaloka; (2) Kanaṇḍinagari; (3) Sugrivaraja by Ramaraṇi; (4) white; (5) the Makara (Dig. the crab—eḍi); (6) 100 poles; (7) 200,000 purva years; (8) the Śali; (9) Ajita and Sutaraka: Digambara—Ajita and Mahakali or Ajita; (10) Varahaka and Varuṇi.

X. Śitalanatha: (1) Achyutadevaloka; (2)Bhadrapura or Bhadilapura; (3) Dṛ[.)i]ḍharatha-raja by Nanda; (4) golden; (5) the Śrivatsa figure: (Dig. Śri-vriksha the ficus religiosa); (6) 90 poles; (7) 100,000 purva years; (8) the Priyaṅgu tree; (9) Brahma and Aśoka (Dig. Manavi); (10) Nanda and Sujasa.

XI. Śreyaṁśanatha or Śreyasa: (1) Achyutadevaloka; (2) Siṁhapuri; (3) Vishṇuraja by Vishṇa; (4) golden; (5) the rhinoceros—khaḍga, geṅḍa: (Dig. Garuḍa); (6) 80 poles; (7) 8,400,000 common years; (8) the Taṇḍuka tree; (9) Yaksheṭ and Manavi: Digambara—Iśvara and Gauri; (10) Kaśyapa and Dharaṇi.

XII. Vasupujya: (1) Praṇatadevaloka; (2) Champapuri; (3) Vasupujya by Jaya; (4) ruddy—rakta, Guj. ratuṅ; (5) the female buffalo—mahishi, pada; (6) 70 poles; (7) 7,200,000 common years; (8) the Paṭala or Bignonia suaveolens; (9) Kumara and Chaṇḍa (Dig. Gandhari); (10) Subhuma and Dharaṇi.

XIII. Vimalanatha: (1) Mahasaradevaloka; (2) Kampilyapura; (3) Kṛ[.)i]tavarmaraja by Śyama; (4) golden; (5) a boar—śakara, varaha; (6) 60 poles; (7) 6,000,000 years; (8) the Jambu or Eugenia jambolana; (9) Shaṇmukha and Vidita (Dig. Vairoṭi); (10) Mandara and Dhara.

XIV. Anantanatha or Anantajit: (1) Praṇatadevaloka; (2) Ayodhya; (3) Siṁhasena by Suyaśaḥ or Sujasa; (4) golden; (5) a falcon—śyena (Dig. bhalluka a bear); (6) 50 poles; (7) 3,000,000 years; (8) the Aśoka or Jonesia asoka; (9) Patala and Ankuśa (Dig. Anantamati); (10) Jasa and Padma.

XV. Dharmanatha: (1) Vijayavimana; (2) Ratnapuri; (3) Bhanuraja by Suvrita; (4) golden; (5) the thunderbolt—vajra; (6) 45 poles; (7) 1,000,000 years; (8) Dadhiparṇa tree (Clitoria ternatea?); (9) Kinnara and Kandarpa (Dig. Manasi); (10) Arishṭa and Arthaśiva.

XVI. Śantinatha: (1) Sarvarthasiddha; (2) Gajapura or Hastinapuri; (3) Viśvasena by Achira; (4) golden; (5) an antelope—mṛiga, haraṇa, hullĕ, (6)40 poles; (7) 100,000 years; (8) the Nandi or Cedrela toona; (9) Garuḍa and Nirvaṇi (Dig. Kimpurusha and Mahamanasi); (10) Chakrayuddha and Suchi.

XVII. Kunthtinatha: (1) Sarvarthasiddha; (2) Gajapura; (3) Suraraja by Śrirani; (4) golden; (5) a goat—chhaga or aja; (6) 35 poles; (7) 95,000 years; (8) the Bhilaka tree; (9) Gandharva and Bala (Dig. Vijaya); (10) Samba and Damini.

XVIII. Aranatha: (1) Sarvarthasiddha; (2) Gajapura; (3) Sudarśana by Deviraṇi; (4) golden; (5) the Nandyavarta diagram, (Dig. Mina—the zodiacal Pisces); (6) 30 poles; (7) 84,000 years; (8) Amba or Mango tree; (9) Yaksheṭa and Dhaṇa (Dig. Kendra and Ajita); (10) Kumbha and Rakshita.

XIX. Mallinatha: (1) Jayantadevaloka; (2) Mathura; (3) Kumbharaja by Prabhavati; (4) blue—nila; (5) a jar—kumbham, kalaśa or ghaṭa; (6) 25 poles; (7) 55,000 years; (8) Aśoka tree; (9) Kubera and Dharaṇapriya (Dig. Aparajita); (10) Abhikshaka and Bandhumati.

XX. Munisuvrata, Suvrata or Muni: (1) Aparajita-devaloka; (2) Rajagṛiha; (3) Sumitraraja by Padmavati; (4) black—śyama, asita; (5) a tortoise—kurma; (6) 20 poles; (7) 30,000 years; (8) the Champaka, Michelia champaka; (9) Varuṇa and Naradatta, (Dig. Bahurupiṇi); (10) Malli and Pushpavati.

XXI. Naminatha, Nimi or Nimeśvara: (1) Praṇatadevaloka; (2) Mathura; (3) Vijayaraja by Vipraraṇi; (4) yellow; (5) the blue water-lily—nilotpala, with the Digambaras, sometimes the Aśoka tree; (6) 15 poles; (7) 10,000 years; (8) the Bakula or Mimusops elengi; (9) Bhṛikuṭi and Gandhari, (Dig. Chamuṇḍi); (10) Śubha and Anila.

XXII. Neminatha or Arishṭanemi: (1) Aparajita; (2) Sauripura (Prakrit—Soriyapura) and Ujjinta or Mount Girnar; (3) Samudravijaya by Śivadevi; (4) black—śyama; (5) a conch,—śaṅkha; (6) 10 poles; (7) 1000 years; (8) the Veṭasa; (9) Gomedha and Ambika: with the Digambaras, Sarvahṇa and Kushmaṇḍini; (10) Varadatta and Yakshadinna.

XXIII. Parśvanatha: (1) Praṇatadevaloka; (2) Varaṇasi and Sameta-Śikhara; (3) Aśvasenaraja by Vamadevi; (4) blue—nila; (5) a serpent—sarpa; (6) 9 hands; (7) 100 years; (8) the Dhataki or Grislea tomentosa; (9) Parśvayaksha or Dharaṇendra and Padmavati; (10) Aryadinna and Pushpachuḍa.

XXIV. Śri-Mahavira, Vardhamana or Vira, the Śramaṇa: (1) Praṇ atadevaloka; (2) Kuṇḍagrama or Chitrakuṭa, and Ṛijupaluka; (3) Siddhartharaja, Śreyanśa or Yaśasvin by Triśala Vidchadinna or Priyakariṇi; (4) yellow; (5) a lion—keśari-simha; (6) 7 hands or cubits; (7) 72 years; (8) the śala or teak tree; (9) Mataṁga and Siddhayika; (10) Indrabhuti and Chandrabala.

The Tirthakuras may be regarded as the dii majores of the Jainas, [Footnote: For an account of the ritual of the Svetambara sect of Jainas, see my account in the Indian Antiquary, vol. XIII, pp. 191-196.] though, having become Siddhas, emancipated from all concern, they can have no interest in mundane affairs. They and such beings as are supposed to have reached perfection are divided into fifteen species:

1. Tirthakarasiddhas; 2. Atirthakarasiddhas; 3. Tirthasiddhas; 4. Svaliṅgasiddas; 5. Anyaliṅgasiddhas; 6. Striliṅgasiddhas; 7. Purushaliṅgasiddhas; 8. Napuṁsakaliṅgasiddhas; 9. Gṛihaliṅgasiddhas; 10. Tirthavyavachchhedasiddhas; 11. Pratyekabuddhasiddhas; 12. Svayambuddhasiddhas; 13. Ekasiddas; 14. Anekasiddhas; 15. Buddhabodhietasiddllas. [Footnote: Jour. Asiat. IXme Ser. tom. XIX, p. 260.]

But the gods are divided into four classes, and each class into several orders: the four classes are:—

I. Bhavanadhipatis, Bhavanavasins or Bhaumeyikas, of which there are ten orders, viz.—

1. Asurakumaras; 2. Nagakumaras; 3. Taḍitkumaras or Vidyutkumaras; 4. Suvarṇa- or Suparnaka-kumaras; 5. Agnikumaras; 6. Dvipakumaras (Divakumaras); 7. Udadhikumaras; 8. Dikkumaras; 9. Pavana- or Vata-kumaras; 10. Ghaṇika- or Sanitakumaras.

II. Vyantaras or Vaṇamantaras, who live in woods are of eight classes:—

1. Piśachas; 2. Bhutas; 3. Yakshas; 4. Rakshasas; 5. Kimnaras; 6. Kimpurushas; 7. Mahoragas; 8. Gandharvas.

III. The Jyotishkas are the inhabitants of;

1. Chandras or the moons; 2. Suryas or the suns; 3. Grahas or the planets; 4. Nakshatras or the constellations; 5. Taras or the hosts of stars.

And IV. The Vaimanika gods are of two orders: (1) the Kalpabhavas, who are born in the heavenly Kalpas; and (2) the Kalpatitas, born in the regions above the Kalpas.

(1) The Kalpabhavas again are subdivided into twelve genera who live in the Kalpas after which they are named; viz,—

1. Saudharma; 2. Iśana; 3. Sanatkumara; 4. Mahendra; 5. Brahmaloka; 6. Lantaka; 7. Śukra or Mahaśukla; 8. Sahasrara; 9. Anata (Aṇaya); 10. Praṇata (Paṇaya); 11. Araṇa; 12. Achyuta.

(2) The Kalpatitas are subdivided into—(a) the Graiveyakas, living on the upper part of the universe; and (b) the Anuttaras or those above whom there are no others.

(a) The Graiveyakas are of nine species, viz.—

1. Sudarsaṇas; 2. Supratipandhas; 3. Maṇoramas; 4. Sarvabhadras; 5. Suviśalas; 6. Somaṇasas; 7. Sumaṅkasas; 8. Priyaṅkaras; 9. Adityas or Nandikaras.

(b) the Anuttara gods are of five orders: viz.—

1. Vijayas; 2. Vaijayantas; 3. Jayantas; 4. Aparajitas; and 5. Sarvarthasiddhas.

[Footnote: Conf. Ratnasagara, bh. II, pp. 616, 617; Jour. Asiat. IXme Ser. tome XIX, p. 259; Sac. Bks. E. vol. XLV, p. 226 f. See also Rev. de l'Histoire des Relig. tom. XLVII, pp. 34-50, which has appeared since the above was written, for "La doctrine des etres vivants dans la Religion Jaina".]

These Anuttara gods inhabit the highest heavens where they live for varying lengths of time as the heavens ascend; and in the fifth or highest—the great Vimana called Sarvarthasiddha—they all live thirty-three Sagaropamas or periods of unimagiable duration. Still all the gods are mortal or belong to the saṁsara.

Above these is the paradise of the Siddhas or perfected souls, and the Uttaradhyana Sutra gives the following details of this realm of the perfected, or the paradise of the Jainas:—[Footnote: See ante, p. 11, note 10; The following extract is from Sac. Books of the East, vol. XLV, pp. 211-213.]

"The perfected souls are those of women, men, hermaphrodites, of orthodox, heterodox, and householders. Perfection is reached by people of the greatest, smallest and middle size; [Footnote: The greatest size—ogahaṇa—of men is 500 dhanush or 2000 cubits, the smallest is one cubit.] on high places, underground, on the surface of the earth, in the ocean, and in waters (of rivers, etc.).

"Ten hermaphrodites reach perfection at the same time, twenty women, one hundred and eight men; four householders, ten heterodox, and one hundred and eight orthodox monks.

"Two individuals of the greatest size reach perfection (simultaneously), four of the smallest size, and one hundred and eight of the middle size. Four individuals reach perfection (simultaneously) on high places, two in the ocean, three in water, twenty underground; and where do they go on reaching perfection? Perfected souls are debarred from the non-world (Aloka); they reside on the top of the world; they leave their bodies here (below) and go there, on reaching perfection.

"Twelve yojanas above the (Vimana) Sarvartha is the place called Ishatpragbhara, which has the form of an umbrella; (there the perfected souls go). It is forty-five hundred thousand yojanas long, and as many broad, and it is somewhat more than three times as many in circumference. Its thickness is 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 said by the best of Jinas.

"(Above it) is a pure blessed place (called Śita), which is white like a conch-shell, the anka-stone, and Kunda-flowers; [Footnote: The gourd Lagenaria vulgaris.] a yojana thence is the end of the world. The perfected souls penetrate the sixth part of the uppermost krośa of the (above-mentioned) yojana. 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—egatteṇa (as individuals)—have a beginning but no end, considered collectively—puhutteṇa (as a class)—they have neither a beginning nor an end. They have no (visible) form, they consist of life throughout, they are developed into knowledge and faith, they have crossed the boundary of the Saṁsara, and reached the excellent state of perfection."

* * * * *

Like both the Brahmaṇs and Buddhists, the Jainas have a series of hells—Narakas, numbering even which they name—

1. Ratnaprabha; 2. Śarkaraprabha; 3. Valukaprabha; 4. Paṅkaprabha; 5. Dhumaprabha; 6. Tamaprabha; 7. Tamatamaprabha.

[Footnote: Ratnasagara, bh. II, p. 607; Jour. As. u.s. p. 263.]

Those who inhabit the seventh hell have a stature of 500 poles, and in each above that they are half the height of the one below it.

Everything in the system as to stature of gods and living beings, their ages and periods of transmigration is reduced to artificial numbers.

The Jaina Gachhas.

About the middle of the tenth century there flourished a Jaina high priest named Uddyotana, with whose pupils the eighty four gachhas originated. This number is still spoken of by the Jainas, but the lists that have been hitherto 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 every name may be recognised in those previously published by Mr. H. G. Briggs or Colonel Miles.

The Eighty four Gachchhas of the Jainas. [Footnote: Those names marked [A] are found in Col. Miles's list Tr. R. A. S. vol. III, pp. 358 f. 363, 365, 370. Those marked [B] are included in H. G. Brigg's list,—Cities of Gujarashtra, p. 339.]

1. ? [A][B] 43. Sopariya[A][B] 2. Osvala[A][B] 44. Maṇḍaliya[A][B] 3. Aṅchala[A] 45. Kochhipana[A][B] 4. Jiravala[A][B] 46. Jagaṁna[A][B] 5. Khaḍatara or Kharatara 47. Laparavala[A][B] 6. Lonka or Richmati[A][B] 48. Vosaraḍa[A][B] 7. Tapa[A][B] 49. Dueivaṅdaniya[A][B] 8. Gaṁgeśvara[A][B] 50. Chitravala[A][B] 9. Koraṇṭavala[B] 51. Vegaḍa 10. Anandapura[B] 52. Vapaḍa 11. Bharavali 53. Vijahara, Vijhara[A][B] 12. Uḍhaviya[A][B] 54. Kauepuri[B] 13. Gudava[A][B] 55. Kachala 14. Dekauepa or Dekawa[A][B] 56. Haṁdaliya[B] 15. Bh nmala[B] 57. Mahukara[B] 16. Mahuḍiya[A][B] 58. Putaliya[A][B] 17. Gachhapala[A][B] 59. Kaṁnarisey[B] 18. Goshavala[B] 60. Revarḍ[.)i]ya[A][B] 19. Magatragagada[B] 61. Dhandhuka[B] 20. Vṛihmaniya[B] 62. Thaṁbhanipaṇa[A] 21. Talara[A][B] 63. Paṁchivala[B] 22. Vikaḍiya[A][B] 64. Palaṇpura[A] 23. Munjhiya[A][B] 65. Gaṁdhariya[A][B] 24. Chitroḍa[B] 66. Veliya[B] 25. Sachora[A][B] 67. Saḍhapunamiya 26. Jachaṇḍiya[B] 68. Nagarakoṭiya[A][B] 27. Sidhalava[A][B] 69. Hasora[A][B] 28. Miyaṇṇiya 70. Bhaṭanera[A][B] 29. Agamiya[B] 71. Jaṇahara[A][B] 30. Maladhari[A][B] 72. Jagayana[A] 31. Bhavariya[B] 73. Bhimasena[A][B] 32. Palivala[A][B] 74. Takaḍiya[B] 33. Nagadigeśvara[B] 75. Kaṁboja[A][B] 34. Dharmaghosha[B] 76. Senata[B] 35. Nagapura[A][B] 77. Vaghera[A][B] 36. Uchatavala[B] 78. Vaheḍiya[A] 37. Naṇṇavala[A][B] 79. Siddhapura[A][B] 38. Saḍera[A][B] 80. Ghoghari[A][B] 39. Maṇḍovara[A][B] 81. Nigamiya 40. Śuraṇi[A][B] 82. Punamiya 41. Khaṁbhavati[A][B] 83. Varhaḍiya[B] 42. Paechaṁda 84. Namila.[B]

THE END