Their peculiar doctrines are that "all objects, mate- rial or abstract, are arranged under nine categories, call- ed Tattivas (truths or jjrinciples), of which we need no- tice only the ninth and last, called Moksha, or liberation of the vital spirit from the bonds of action, i. e. final emancipation. In reference to it the Jainas not only affirm that there is such a state, but they define the size of the emancipated souls, the place where they live, their tangible qualities, the duration of their existence, the distance at which tliey are from one another, their parts, natiu-es, and numbers. Final emancipation is only obtained 'in a state of manhood (not in that of a good demon, or brute), while in possession of five senses: while possessing a body capable of voluntary motion, in a condition of possibility; Avhile possessing a mind, through the sacrament of the highest asceticism, in that jjath of rectitude in which there is no retrogression ; through the possession of perfect knowledge and vision ; and in the practice of abstinence.'- Those who attain to final liberation do not retimi to a worldl}' state, and there is no interruption to their bliss. They have per- fect vision and knowledge, and do not depend on works (see J. Stevenson, The Kalpa Sutra and Kara Tattwa'). The principles of faith, as mentioned before, are common to all classes of Jainas, but some differences occiu- in the practice of their duties, as they are divided into relig- ious and lay orders — Yatis and Si-dvakas. Both, of coiu*se,must place implicit belief in the doctrines of their saints; but the Y'ati has to lead a life of abstinence, tacituxuity, and continence ; he should wear a thin cloth
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over his mouth to prevent insects from flying into it, and he should carry a brush to sweep the place on which he is about to sit, "to remove any living creature out of the way of danger; but, in turn, he may dispense with all acts of worship, while the Srdvaka has to add to the observance of the religious and moral duties the practi- cal worship of the saints, and a profound reverence for his more ]jious brethren. The secidar Jaina must, like the ascetic, practice the four virtues— UberaUty, gentle- ness, piety, and penance ; he must govern his mind, tongue, aiid acts ; abstain at certain seasons from salt, flowers, green fruits, roots, honey, grapes, tobacco ; drmk water thrice strained, and never leave a liquid uncover- ed, lest an insect should be drowned in it ; it is his duty, also, to visit daily a temple where some of the images of the Jaina saints are placed, walk round it three times, make an obeisance to the image, and make some offer- ings of fruits or flowers, while pronouncing some such formida as ' Salutation to the Saints, to the Pure Exist- ences, to the Sages, to the Teachers, to all the Devout in the world.' The reader in a Jaina temple is a Yati, but the ministrant priest is not seldom a Brahman, since the Jainas have no priests of their own, and the presence of such Brahmanical ministrants seems to have introduced several innovations in their worship. In Upper India the ritual in use is often intermixed with formulas be- longing more properly to the Saiva and Sakta wor- ship (see Hindu Sects under India), and images of Siva and his consort take their place in Jaina temples. In the south of India they appear, as mentioned before, to observe also all the essential rites or Sanskaras of the Brahmanical Hindu. The festivals of the Jainas are especially those relating to events in the life of their deified saints ; but they observe, also, several common to other Hindus, as the spring festival, the Srlpanchami, and others" (Chambers, Cyclopcedia, s. v.).
The sect is divided into two principal factions — the Digambaras and the Swetambaras. The name of the former signifies " sky-clad," or naked, and designated the ascetics who went unclad ; but at present they wear colored garments, and dishabiUtate only at meal-times. The name of the latter faction means " one who wears white garments." But it is not mainly in dress that these two factions are distinct from each other ; there are said to be no less than seven hundred different points upon which they split, 84 of which are considered vital by each party. Thus, e. g. " the Swetambaras decorate the images of their saints with ear-rings, necklaces, arm- lets, and tiaras of gold and jewels, whereas the Digam- baras leave their images without ornaments. Again, the Swetambaras assert that there are twelve heavens and sixty-four Indras, Avhereas the Digambaras main- tain that there are sixteen heavens and 100 Indras. In the south of India the Jainas are divided into two castes ; in Upper Hindustan, however, they are all of one caste. It is remarkable that amongst themselves they recognise a number of families between which no inter- marriage can take place, and that thej"^ resemble in this respect also the ancient Brahmanical Hindus, who estab- lished similar restrictions in their religious codes.
" As regards the pantheon of the Jaina creed, it is still more fantastical than that of the Brahmanical sects (wlience it is borrowed to a great extent), but without any of the poetical and philosopliical interest which in- heres in the gods of the Vedic time. The highest rank amongst their numberless hosts of divine beings — di- vided by them into four classes, with various subdi- visions—they assign to tlie deified saints, whom they call Jina, or .-1 rhat, or Tirthaharci, besides a variety of other generic names. The Jainas enumerate twenty- four Tirthakaras of their past age, twenty-four of the present, and twenty-four of the age to come ; and they invest these holy personages with thirty-six superhu- man attributes of the most extravagant character. Not- withstanding the sameness of these attributes, they dis- tin£,'uish the twenty-four Jinas of the present age from each other in color, stature, and longevity. Two of