RELIGIOUS SECTS OF THE HINDUS. 273 



on which they are about to sit, to remove any ants or other living creatures 

 out of the way of danger. Upon the whole, the doctrine of the Jainas 

 is a system of quietism, calculated to render those who follow it perfectly 

 innoxious, but to inspire them with apathetic indifference towards both 

 this world and the next. 



The ritual of the Jains is as simple as their moral code. The Yati 

 or devotee, dispenses with acts of worship at his pleasure, and the lay 

 votary is only bound to visit daily a temple where some of the images 

 of the Tirthankaras are erected, walk round it three times, make an 

 obeisance to the images, with an offering of some trifle, usually fruit or 

 flowers, and pronounce some such Mantra, or prayer, as the following — 

 " Namo Arikantdnam, Namo Siddhdnam, Namo Aryandm, Namo Updjy- 

 dndm, Namo Loe Sabba Sahunam — Salutation to the Arhats, to the Pure 

 Existences, to the Sages, to the Teachers, to all the Devout in the world." 

 A morning prayer is also repeated — Ichchhami kliama Samano bandiyon, 

 jo man jdye nisidye; mathena banddml — I beg forgiveness, oh Lord, for 

 your slave, for whatever evil thoughts the night may have produced — I 

 bow with my head." The worshipper then perhaps remains to hear 

 read, part of the Kalpasiitra or JBhaktdmara, or some narrative of one or 

 other of the Tirihankars, and the devotion of their followers, and proceeds 

 to his daily occupations. 



The reader in a Jain temple is a Yati, or religious character; but the 

 ministrant priest, the attendant on the images, the receiver of offerings, 

 and conductor of all usual ceremonies, is a Brahman. It is a curious 

 peculiarity in the Jain system, that they should have no priests of their 

 own, but it is the natural consequence of the doctrine and example of the 

 Tirthankars, who performed no rites, either vicariously or for themselves, 

 and gave no instruction as to their observance. It shews also the true 



y 1 



