of the laity has become, in course of time, of great importance to Indian art, and India is indebted to it for a number of its most beautiful architectural monuments, such as the splendid temples of Abu, Girnar and [’S]atrunjaya in Gujarat.  It has also brought about a change in the mind of the ascetics.  In many of their hymns in honour of Jina, they appeal to him with as much fervour as the Brahma[n.] to his gods; and there are often expressions in them, contrary, to the original teaching, ascribing to Jina a creative power.  Indeed a Jaina description of the six principal systems goes so far as to number Jainism—­as also Buddhism—­among the theistic religions. [Footnote:  The latter assertion is to be found In the Sha[d.]dar[’s]anasamuchchaya Vers. 45, 77-78.  A creative activity is attributed to the Jinas even in the Kuhaon inscription which is dated 460-461 A.D. (Ind.  Antiq.  Vol.  X, p. 126).  There they are called adikartri the ’original creators’.  The cause of the development of a worship among the Jainas was first rightly recognised by Jacobi, S.B.E. Vol.  XXII, p. xxi.  The Jaina worship differs in one important point from that of the Buddhists.  It recognised no worship of relics.]

But in other respects also the admission of the laity has produced decisive changes in the life of the clergy.  In the education of worldly communities, the ascetic—­whose rules of indifference toward all and every thing, make him a being concentrated entirely upon himself and his goal—­is united again to humanity and its interests.  The duty of educating the layman and watching over his life, must of necessity change the wandering penitents into settled monks—­who dedicate themselves to the care of souls, missionary activity, and the acquisition of knowledge, and who only now and again fulfil the duty of changing their place of residence.  The needs of the lay communities required the continual presence of teachers.  Even should these desire to change from time to time, it was yet necessary to provide a shelter for them.  Thus the Upa[’s]raya or places of refuge, the Jaina monasteries came into existence, which exactly correspond to the Buddhist Sangharama.  With the monasteries and the fixed residence in them appeared a fixed membership of the order, which, on account of the Jaina principle of unconditional obedience toward the teacher, proved to be much stricter than in Buddhism.  On the development of the order and the leisure of monastic life, there followed further, the commencement of a literary and scientific activity.  The oldest attempt, in this respect, limited itself to bringing their doctrine into fixed forms.  Their results were, besides other lost works, the so-called A[.n]ga,—­the members of the body of the law, which was perhaps originally produced in the third century B.C.  Of the A[.n]ga eleven are no doubt preserved among the [’S]vetambaras from a late edition of the fifth or sixth century