in accordance with Brahmanic doctrines. [Footnote:  The Upasakada[’s]a Sutra treats of the right life of the laity, Hoernle, pp. 11-37 (Bibl.  Ind.), and Hemachandra, Yogasutra, Prakasa ii and iii; Windisch, Zeitschrift der Deutsch Morg.  Ges. Bd.  XXVIII, pp. 226-246.  Both scholars have pointed out in the notes to their translations, the relationship between the precepts and terms, of the Jainas and Buddhists.  The Jainas have borrowed a large number of rules directly from the law books of the Brahma[n.]s.  The occupations forbidden to the Jaina laity are almost all those forbidden by the Brahmanic law to the Brahma[n.], who in time of need lives like a Va[=i][’s]ya.  Hemachandra, Yoga[’s]astra, III, 98—­112 and Upasakada[’s]a Sutra, pp. 29-30, may be compared with Manu, X, 83-89, XI, 64 and 65, and the parallel passages quoted in the synopsis to my translation (S.B.E. Vol.  XXV).] In practical life Jainism makes of its laity earnest men who exhibit a stronger trait of resignation than other Indians and excel in an exceptional willingness to sacrifice anything for their religion.  It makes them also fanatics for the protection of animal life.  Wherever they gain influence, there is an end of bloody sacrifices and of slaughtering and killing the larger animals.

The union of the laity with the order of ascetics has, naturally, exercised a powerful reaction on the former and its development, as well as on its teaching, and is followed by similar results in Jainism and Buddhism.  Then, as regards the changes in the teaching, it is no doubt to be ascribed to the influence of the laity that the atheistic Jaina system, as well as the Buddhist, has been endowed with a cult.  The ascetic, in his striving for Nirva[n.]a, endeavours to suppress the natural desire of man to worship higher powers.  In the worldly hearer, who does not strive after this goal exclusively, this could not succeed.  Since the doctrine gave no other support, the religious feeling of the laity clung to the founder of it:  Jina, and with him his mythical predecessors, became gods.  Monuments and temples ornamented with their statues were built, especially at those places, where the prophets, according to legends, had reached their goal.  To this is added a kind of worship, consisting of offerings of flowers and incense to Jina, of adoration by songs of praise in celebration of their entrance into Nirva[n.]a, of which the Jaina makes a great festival by solemn processions and pilgrimages to the places where it has been attained. [Footnote:  For the Jaina ritual, see Indian Antiquary.  Vol.  XIII, pp. 191-196.  The principal sacred places or Tirthas are—­Sameta [’S]ikhara in Western Bengal, where twenty of the Jinas are said to have attained Nirva[n.]a; [’S]atrunjaya and Girnar in Kathiawa[d.] sacred respectively to [R.]ishabhanatha and Neminatha; Chandrapuri where Vasupujya died; and Pawa in Bengal at which Vardhamana died.—­Ed.] This influence