806 March between Mhow mid Saugor, 1838. [Oct. 



fragments of which lie scattered around. Among the ruins may be 

 observed a mutilated horse and rider, which perhaps represented Raja 

 Kurun and his steed ; a large female bust with three faces ; and a 

 head, the size of life, (we searched and inquired in vain for the trunk), 

 having the thick lips and curly looking hair of a Budhist or Jain 

 saint. The latter we incline to believe, since the Jain faith, as will be 

 presently seen, was formerly very prevalent in this neighbourhood, 

 and no traces of Budhism were observed; unless the trimukhi be 

 assigned to that sect, — as are by some,* the celebrated trimurtis of 

 Elephanta, &c. An Indian Budh too, may generally, (perhaps not 

 invariably,) be distinguishedt from that of a Tirthaukur by its more 

 elaborate ornaments.}: There is usually on the crown of the first, 

 a knot which resembles hair collected into a knob ; but this knot is 

 often changed into an ornament, evidently attached to a cap,§ probably 

 in some cases made of hair; and which, fitted tight to the skull, cover- 

 ing the bald shaven head, with which Budh priests are so often 

 twitted by Hindoo dramatists. || Thus in the " Prabodha Chandu Udaya" 

 (see Wilson's Theatre) Soma Siddhanta calls the Budh, " thou un- 

 combed one." The Budh head-dress is indeed most changeable ; but 

 the Jain twenty-four are almost invariably imaged, wearing only the 

 non-increasing locks which forms one of their atisyas ;1T these, they are 



* Quar. Oriental Journ. No. 14, page 219. Several female trimurtis are figured 

 in Raffles' Java. 



f There is seldom any difficulty in deciding whether a perfect image is Jain or 

 Budh, though some of the tests recommended are of questionable value. Wilson says, 

 As. Rs. 16; 457, " It is more common to find Jain pontiffs shaded by the snake." 

 Now, though many Budhs, (T.R.A.S. 3; 481— As. Rs. 16; 458 plate— Crawford's 

 Siam, 109— Davy's Ceylon, 468, &c.) and inferior Jain deities, are thus sheltered — 

 Parusnath alone of the Tirthaukurs is shaded by the Nag; and even he is sometimes 

 represented without the hood,— the snake being merely carved at his feet, as the San- 

 chun, or distinguishing mark. Perhaps one of the best tests is the " Sri Butch," which 

 (here at least) is carved on the breast (butchus, the chest) of every Jain image. We 

 have never remarked this symbol so placed on a Budh statue. 



X Prinsep says the contrary (J. A, S. 5; 485), but the Budh head-dress is not 

 certainly " simple." 



§ See the drawings of the Dhyani Budhs, Bombay Trans, vol. 2; or As. Rs. vol. 16. 



|| The shaving of the head among the Hindoos was infamy, As. Rs. 17 ; 616. That 

 Budh was shaved, we may judge from the curious pantomime practised in Ceylon, 

 Davy 125. Among the living representatives of the saint there would appear to be no 

 fixed rule, as in Du Halde, vol. 2, one Sama is described as having the head shaved, 

 another with curly locks. 



H A. R. 17; 247, In the only list of atisyas at hand, that in the Sri Pal Cheritra, 

 the curling of the locks is not included. Wilson's authority was probably different- 



