364 Lieut.-Colonel Mixus on the Jainas of Gujerat and Mawar. 
only by the text of their religion and law. They therefore abandoned the 
worship of images, for which there is no sanction in their sacred books. 
This reformation took effect in S. 1531, A.D. 1475. 
The Tapa Jainas, or image worshippers, complained of this sect to SHA 
JeHAn, who notwithstanding, protected them, as did Aurane-zis; the 
latter even caused a public disputation on the principles of their religion, 
to be held at Ahmadabad. 
It is said, however, that this sect was in existence before the period of 
Lac SuAn, and was then known under the denomination of the 7°hivar 
Guchch’ ha. 
There are forty-eight points of difference in religious opinion between the 
Tapas and Limeds; but as the insertion of the whole of them would be 
tedious and they would require much explanation, I shall content myself with 
enumerating the chief and most intelligible of them. 
Their principal distinctive tenets, then, are: 
Ist. A belief that false expositions or commentaries, such as the Tica, 
Chitran, Bhdashya, Pracarana, &c., and even poetry and romances, have 
been added to the number of their sacred books by the Tapa Jainas; they 
therefore acknowledge only thirty-two Sttras, regarding the rest as apocry- 
phal. The Sttras or scriptures of the Jainas, allowed to be genuine by the 
Ltincds, are the eleven anga, the twelve upunga, four chéde, four mala 
stitras, and the avasyaca. 
2d. They assert that there is no mention of temples or images, and their 
worship, or pilgrimages, in the original Sidd’hdntas, and that no such 
buildings, representations, or ceremonies, were in use, performed, or con- 
sidered meritorious, in ancient times; they therefore have no temples, nor 
do they worship images or make pilgrimages. 
8d. They keep the Péc’hi or full moon on the 15th, instead of the 14th 
day, and the last day of the Pajusan, on the 5th instead of the 4th 
Bhédarwasid. 
4th. The Lincas allow only four Cshéiras or classes of beings meriting 
peculiar veneration, or as objects of expiatory charity, viz. the Sad’hu, 
Sa@hwi, S'ravaca and S‘ravaca: they conceive it their duty, therefore, to 
serve the religious, the aged, poor, sick, and infirm of these classes, and to 
supply their wants. 
5th. In opposition to the Zapis, and some other sects, they allow 
S'ravacas, or indeed any person, to read their sacred writings. 
