THE NEW SCHAFF-HERZOG
and may have as his only possessions his cloth, bowl, broom, and sacred books — indeed, these are not reckoned his own. He may not touch metal, may eat no fruit and drink no wine, light no fire, and take no bath except in water which has been previously used by another and has so been rendered void of life. He may not disturb the insects or vermin which torment his flesh, nor do anything that may harm even potential life. After twelve years thus spent he gains his goal and may seize the possession, or may continue in this life as a teacher. Moreover, his discipline covers the inner life as he gains mastery over his own mind, conscience, and heart. Thus the system was laid. In the fourth century B.C. differences of opinion respecting the stringency of the Jina's commands regarding clothing split the religion into two parts, the Svetambaras or " white-clothed " and the Digambaras or " air-clothed." The latter wore a minimum of clothing, sometimes none, and are possibly, even probably, the Gymnosophoi of Greek literature. The Svetambaras have both monks and nuns, the Digambaras do not admit women to the ascetic life. The former have divided into seven minor sects, differing only on lesser points of faith or practise. The religion spread to the west and south, the Svetambaras remaining in the northern portion, the Digambaras developing to the south. Its course can be traced by inscriptions dated from the third pre-Christian century until, in the fifth Christian century, it is found far south of Central India. There it met the opposition of the Brahman sages Manikka Vasagar and Tiru Nana Sambandha, who were effective in staying its progress in the tenth century. It has never been a missionary religion in the sense that Buddhism has been, consequently its adherents have been confined to the peninsula. Its numbers, according to the census of 1901, are 1,334,148, though the authorities declare that more exact details would make the total greater, since many known Jains returned themselves simply as " Hindus." The institutions are the temples, the monasteries where the monks spend the rainy season, and the hospitals for animals, where the maimed and even the healthy arc supported. A great deal of wealth is in the possession of adherents of the religion, and this is held at the service of the order.
The literature of Jainism is as yet comparatively unknown, and until 1870 almost none of it beyond the Kalpa Sutra was in the possession 6. The of Occidentals. The general name cor- Literature. responding to the word Scripture is Siddantha, under which term are included six classes of writings, viz.: twelve Angas, twelve Upangas, ten Painnas, six Ghedasutras, two sutras without special names, and four Mulasutras. There is constant reference in this literature to a class of writings called Purvas, or primitive scriptures, which took form perhaps as early as the fourth century B.C., but are either lost or embodied in the Angas. There are references also to the loss and recovery of these primitive scriptures such as lead to the suspicion that the sacred books of the Jains have passed through experiences like those of the Hebrews, Christians, Zoroastrians, and Con-
fucians. At any rate, so far as known, the present literature does not contain anything recognized as Purva. The Angas are the authoritative scriptures of the Svetambaras, and the authoritative recension took place in the fourth century of our era. The language is the Prakrit, as is that of most of the other literature so far as it is known; some of it is in Gujarati. To each of the Angas there are subsidiary parts, just as there are Brahmanas to the Vedas. The Kalpa Sutra may be called the manual of the Svetambaras. The Jains who went southward developed a later literature different from the Angas, and indeed did much in the way of founding the literature of the Kanarese, Tamil and Telugu; consequently the Digambaras have their own sacred books apart from that of the rival sect. The whole of the Angas reproduce in their literary features the traits of other sacred books, the parts being of unequal merit, often evidently fragmentary, and covering a long period in their dates of origin. They have been subject to recension, in which harmonistic effort is clearly traceable. This often includes slokas or sections of much earlier literature, much as the Pentateuch contains bits of early folk-song like the song of Lamech or of the well. Moreover, commentaries exist which contain alleged quotations which are not in the extant texts, showing that parts have been lost. The codification took place, as is noted above, some 800 years after the origin of the religion. Two series of publications embodying the texts are in course of issue, one begun under the auspices of a wealthy Jain, the late Rao Bahadur Dhanapatisinha, in which some thirty treatises have been produced, with comment and explanation, at Calcutta and Bombay. The Jain Religious Book Society of Murshidabad is publishing the other, which has already duplicated the first series and has added a number not otherwise printed. Geo. W Gilmore.
Bibliography: On the literature the most exhaustive study is by A. Weber, in Indische Studien, xvi.-xvii., Leipsic, 1883-84, reproduced in English in the Indian Antiquary, xvii.-xxi., 1888-92, and in his Sacred Literature of the Jains, Bombay, 1893. Consult also A. Guerinot, Essai de bibliographie Jaina, Paris, 1906. A very defective translation of the Kalpa Sutra appeared in London, 1848. H. Jacobi has made several of the Sutras available in English in SBE, xxi., xlv., with valuable introduction concerning the religion, and has edited the Kalpa Sutra, with introduction and notes, Leipsic, 1879, and the Tattvarthadhigama Sutra, ib. 1906. Other sutras have been edited by Leumann in Abhandlungen fur die Kunde des Morgenlandes, vol. viii., and in ZDMG, vol. xlvi.; also by Hoernle, in Bibliotheca Indica, 2 vols., text, commentary and transl., Calcutta, 1888-90.
On the religion the best single discussion is by J. G. Biihler, Ueber die indische Secle der Jaina, Vienna, 1887i Eng. transl., On the Indian Sect of the Jainas, London, 1903. Consult: H. T. Coleridge, Essays, late ed., London, 1879 (good for description, not for explanation of origins); J. Bird, Historical Researches on the Origin and Principles of the . Jaina Religion, Bombay, 1847; E. Thomas, Jainism, London, 1877; J. Burgess, Jain Cave Temples, in Fergusson's Cave Temples, ib. 1880; idem, Temples and Jaina Caves in Western India, 2 vols., 55 plates, ib. 1881- 1883; J. S. Warren, Les Idfes philosophiques etreligieusesdes Jainas, in Annates de Musee Guimet, x. 321-411, Paris, 1887; E. W. Hopkins, Religions of India, pp. 280-297, Boston, 1895 (not up to the standard of the rest of his book, his verdict is disparaging and condemnatory); Jogendra Nath Bhattacharjee, Hindu Castes and Sects, Calcutta, 1896; V. A Smith, The Jain Stupa and Other Antiquities of Mathura, India Archaeological Survey, Re-