+16 Major Delamaine on the Sraxvacs or Jains. 



The Digambars differ in minute points of doctrine ; and the Swetdmbars, 

 who apjjcar by far the most numerous, are distinguished by a girdle round 

 the waist, frequently made of silver chains. Each, as usual, claims priority, 

 though there is little doubt of the superior antiquity of the Digambars. 

 They are mentioned in the Hindu writings by name, as opposing the 

 opinions of Gautama regarding the soul ; and Mr. Ward quotes further 

 from the Padma Purdn, that these opinions were promidgated by an ascetic 

 of that name. One of the six atheistical systems bears the same denomina- 

 tion. 



They appear more particularly devoted to Rishahh, the first Jina, and to 

 have been the naked wood-hermits of former days. Kirti,Nafjdi, B/i(')jen, and 

 Chandra, are the usual titles of Digambar Yatis. 



Of a reform in the habits of the Digambars, the Buddha-vildsa relates as 

 follows. Chandra-rekha, daughter of the King of Ujjayani, was requested by 

 LocA-PALA Rdju oi' Sorat {Su7-ds/i/ra),to -whom she had been betrothed, to get 

 some quEere solved. Her guru was in consequence sent for from Kanqj ; and 

 on his approach the Rdjd went out to meet him ; but as he was naked further 

 interview was delayed. At the intreaty of Chandra-rekha, however, who 

 sent out clothes to him, he put on white cloth and entered the city, and was 

 much respected. This circumstance is stated as the origin of the Srcetdm- 

 bai-s, who attained the number of eighty-four gachhas, or subordinate 

 tribes. 



The possession of fourteen articles is lawful to the Swetdmbars : three 

 waist-cloths, three wooden dishes, one string for them, one staff, one brush 

 or broom (for sweeping the ground), one cloth for the mouth, two mantles, 

 one half blanket. 



The following tradition, also from the Buddha-vildsa, relates to a famine, 

 and the consequent establishment of tlie sect of Ardhabhak : it is founded, 

 probably, on some real event. 



The Srd^cac residents of the towns seem to have been living at their 

 ease, while the unfortunate inhabitants of the woods suffered every indig- 

 nity, and many even death. The tradition may afford a notion of the 

 misery of these forest ascetics, who lived by charity, when numerous, and 

 in seasons of scarcity. 



One day Biiadra-bahu went into the city of Ujjdyan to beg. While 

 passing along, a boy of two months old cried out to him, " go away ! 

 go away !" The astonished Yati asked why ; the boy replied, " go away. 



