the snake-hoods ([’S]eshapha[n.]i) over him. [Footnote:  Cave Temples, pp. 491, 496; Arch.  Sur.  Westn.  India, vol.  I, p. 25 and pl. xxxvii; vol.  V, p. 49; Transactions, R. As.  Soc., vol.  I, p. 435.  At Ranpur in Godwar, in the temple of Rishabhanatha is a finely carved slab representing Par[’s]vanatha in the Kayotsarga position, attended by snake divinities,—­Archit. and Scenery in Gujarat and Rajputana, p. 21.  The story has variants:  conf. Ind.  Ant. vol.  XXX, p. 302.]

Other legends account for the attachment of each pair of [’S]asanadevatas to their respective Jinas.

The [’S]vetambaras and Digambaras agree generally in the details respecting the different Tirthakaras; but, from information furnished from Maisur, they seem to differ as to the names of the Yakshi[n.]is attached to the several Tirthakaras, except the first and last two; they differ also in the names of several of the Jinas of the past and the future aeons.  The Digambaras enlist most of the sixteen Vidyadevis or goddesses of knowledge among the Yakshi[n.]is, whilst the other sect include scarcely a third of them.

These Vidyadevis, as given by Hemachandra, are—­(1) Rohi[n.]i; (2) Prajnapti; (3) Vajras[r.]i[`n]khala; (4) Kuli[’s]anku[’s]ca—­probably the Anku[’s]a-Yakshi of the [’S]vetambara fourteenth Jina; (5) Chakre[’s]vari; (6) Naradatta or Purushadatta; (7) Kali or Kalika; (8) Mahakali; (9) Gauri; (10) Gandhari; (11) Sarvastramahajvala; (12) Manavi; (13) Vairo[t.]ya; (14) Achchhupta; (15) Manasi; and (16) Mahamanasika.

The images of the Tirthakaras are always represented seated with their legs crossed in front—­the toes of one foot resting close upon the knee of the other; and the right hand lies over the left in the lap.  All are represented exactly alike except that Par[’s]vanatha, the twenty-third, has the snake-hoods over him; and, with the Digambaras, Supar[’s]va—­the seventh, has also a smaller group of snake hoods.  The Digambara images are all quite nude; those of the [’S]vetambaras are represented as clothed, and they decorate them with crowns and ornaments.  They are distinguished from one another by their attendant Yakshas and Yakshi[n.]is as well as by their respective chihnas or cognizances which are carved on the cushion of the throne.

All the Jinas are ascribed to the Ikshvaku family (kula)except the twentieth Munisuvrata and twenty-second Neminatha, who were of the Hariva[m.][’s]a race.

All received diksha or consecration at their native places; and all obtained j[`n]ana or complete enlightenment at the same, except [R.]ishabha who became a Kevalin at Purimatala, Nemi at Girnar, and Mahavira at the Rijupaluka river; and twenty of them died or obtained moksha (deliverance in bliss) on Sameta-[’S]ikhara or Mount Par[’s]vanatha in the west of Bengal.  But [R.]ishabha, the first, died on Ash[t.]apada—­supposed to be [’S]atrunljaya in Gujarat; Vasupujya died at Champapuri in north Bengal; Neminatha on mount Girnar; and Mahavira, the last, at Pavapur.