434< Major Delauaine on the Srdwacs or Jains. 



formed the Bhal Tapasi/a, which is intended to promote mticii, or final 

 absorption ; but he was thinking of being tall at the time instead of attend- 

 ing to his devotions, and became an elephant after death.* On learning 

 this, he bathed Pakswanat'ha with water from his trunk and worshipped 

 him. Pahswanat'ha desired him to abstain from food ; he did so, and by 

 death at length found a place among the gods. The prince of the country 

 built a temple, and made a Cunda, or well, on this mountain, and placed a 

 figure of PARStvANAx'HA therein, and also the figures of six elephants 

 fronting the image, in commemoration of this event ; and hence Cdli-cunda- 

 tirfha became noted. 



Another instance is related of the effects of error in worship and thought, 

 in a diseased Brahman of Nagara sug7'ama, who came to Parswanat'ha to 

 resign his life, which Parswanat'ha by a mantra effected; but the Brahman 

 became a cock. This he ascertained by means of a sddhu, and immediately 

 abstaining from food, died, and became the Isxvara Rdjd of Iswarapuri. 

 ^VTlen Parswanat'ha by degrees reached this place, knowledge of this 

 transformation was gained by the Rdjd, who immediately from gratitude 

 erected a temple to Bhagxcdn (Parswanat'ha) of black stone, containing 

 his image nine cubits higli, and six temples with the figure of a cock.t 

 Hence Cucute steara t'trfha became estabUshed. 



Now Camita, wlio had by the force of Tapasya become the god Megha 

 ciimdra,t observed Parswanat'ha in the devotional posture, and recollecting 

 his old enmity transformed liimself into a racsha, magnifying liis form ex- 

 cessively after their manner ; then, as Susardul, attacked him in various 

 manners : but Parswanat'ha stood firm. Camita then cast on him Ught- 



* We can only wonder how such tales gained belief and currency. They shew, at least, 

 what ideas the Jai?is themselves entertain of transmigration, of its nature and causes, and may 

 enable us to guess at the motives of the various representations we see of the brute creation in 

 concert with, or attendant on, their saints. I do not doubt that the elephants, as at Asu and else- 

 where, have reference to tales connected with the Gaja incarnation. Of the veneration in which 

 elephants and their relics are held we have frequent instances. 



f I am told that it is a common custom with Jains to make a tinlding with a bell, or other 

 noise, while eating, lest the crowing of a cock be heard, in which case they would reject their 

 food. Wliether the custom is connected with this tale I know not. The barking of a dog, 

 too, is equally disliked. 



f Cloud's son. 



