Major Delamaine on the Srdwacs or Jains. 4i92 



Jaya, Vijaya, Aparajita, Mana and Bhadra. These Bhairavas are, I un- 

 derstand, directed to be placed at the sides of the images of the Tirfhan- 

 caras, or as guarding the portals of the temples, and are probably some 

 of the janitors whom we see at Ellora and elsewhere. Indeed, in Sir 

 Charles Mallet's account of Ellora, Jaya and Vijaya are, I find, mentioned 

 by name ; so that some of the names given by the Brahmans there accord 

 with the general tradition and Srdwac annals, and are not set down entirely 

 at random. The list was given me by Yalts from Ujjciijan. 



I imagine that the rows of male and female figures which we see in 

 those caves are the Dtvis and Indras above-mentioned, attendant on the 

 superior divinities. On all occasions of importance, or the attainment of a 

 particular end, as the founding of a temple, &c. the ten dic-pdls, or regents 

 of quarters, become also objects of worship among the Jeans. They state 

 them to be as follows : for the east, Indra ; south-east, Agni (fire) ; south, 

 Yama ; south-west, Nairrita ; west, Faruiia (water) -, north-west, Pdvana 

 (wind) ; north, Cuvera ; north-east, Isdna, for hell, or the world below ; 

 Dharamdhara, for heaven, or the world above ; Soma (the moon). Perhaps 

 some of the principal figures have reference to these dic-pdls. We find, at 

 least, Yama and Cuvtra in the Tintald ; and others, bearing those names, 

 scattered throughout Ellora. D/iaranld/iara, w!io makes so conspicuous a 

 figure in Pdrsrva?idfh's history, seems to be Sesha, the chief of the snakes. 

 The conch, which lies, I think, at the portal, may however refer to some 

 form of Vishnu, who is D/iaranid/un-a, ujiholder of the earth; as well as 

 Sesha. 



Again, the Brahmans shew at Ellora Rishabha and Sancara Acharya, the 

 bane and antidote of the Hindu faith, in the same cave ; which is rather 

 appalling: but the names of Jaga7i7idfhd-sabhd, Tndra-sabhu, he, may not 

 be altogether erroneous, the Jains having their Indras ; and Jaga7inde'hd is 

 an appellation given by the modem Jaitis to Parsv/anat'ha in particular, 

 whicii deity, indeed, or his more ancient prototype, presides in that cave. 

 Nor do they seem to liave rejected any mythologv, if their saints are allowed 

 to be supreme. 



Besides Jina already mentioned, a general term for Tirt'hancaras as fit 

 objects of worship, having attained absorption, another term is Arhanta. 

 This state is defined in Jain manuscripts ratlier by negative attributes, 

 than by any positive idea; requiring the absence of hunger, thirst, anger, 



Vol. I. 3 K 



