RELIGIOUS SECTS OF THE HINDUS. 275 



always specified as the chief, Sukra and Isana, one regent of the north, 

 the other of the south heaven : the former alone has eighty-four thousand 

 fellow gods, each of whom has myriads of associates and attendants. 



Above all these rank in dignity, and as objects of worship, the twenty- 

 four Tirthanlcaras, or with those of the past and of the future periods, 

 Seventy-two. Allusion is made by Hemachandra in his life of MahavJra, 

 to a hundred and one, and the same work specifies four Sdswat or eternal 



JillSS, RlSHABHANANA,CHANDRANANA,VARISENA,andVERDDHAMANA what 



is meant by them is not explained, and they are not recognised by all Jams. 



The presence of Brahman ministrants, or the lapse of time and the 

 tendency of the native mind to multiply objects of veneration, seems to 

 have introduced different innovations into the worship of the Jaitias in 

 different parts of Hindustan ; and in upper India the ritual in use is often 

 intermixed with formulae derived from the Tantras, and belonging more 

 properly to the Saiva and Sdkta worship. Images of the Bhairavas and 

 Bhairavis, the fierce attendants on Siva and Kali, take their place in 

 Jain temples, and at suitable seasons the Jains equally with the Hindus 

 address their adoration to Saraswat! and Devi.* 



In the South of India, from the account given by Colonel Mackenzie, 

 it appears that the Jains observe ail the Brahminical Sanskdras, or essential 



* Thus, in a Pujapaddhati, procured at Mainpuri, where a Jain temple of considerable size 

 stands, the Tirthankaras, as they are severally presented with offerings, are addressed ; Om Sri 

 Rishabhdya Swasti — Om Hrim hum: and Om Hrim Sri Sudhyrmdch&rya, Adigurubhyo Nama— 

 Om Hrim Hram, Samajinachaityalayebhyo Sri Jinendrabhyo nama. There are also observances for 

 regular Hindu festivals, as the Sripanchami, Akshayatritiyd, Sec, when Saraswati and other god- 

 desses are invoked. Rules are given for the Ghata Sthdpana, when Sakti or Devi is supposed to 

 be present in a water jar, erected as her receptacle and emblem, and the Sorasa Karana Puja ends 

 with a Lakshmi Slotra, or Hymn, addressed to the Goddess of Prosperity. 



