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peated: "Ichchhami khamá Šamano bandiyon, jo man jaye nisiaye; máthena vandámi-I beg forgiveness, oh Lord, for your slave, whatever evil thoughts the night may have produced-I bow with my head." The worshipper then perhaps remains to hear read part of the Kalpasútra or Bhaktámara, or some narrative of one or other of the Tirthankaras, and the devotion of their followers, and proceeds to his daily occupations.
The reader in a Jain temple is a Yatí, or religious character; but the ministrant priest, the attendant on the images, the receiver of offerings, and conductor of all usual ceremonies is a Brahman. It is a curious peculiarity in the Jain system, that they should have no priests of their own, but it is the natural consequence of the doctrine and example of the Tirthankaras, who performed no rites, either vicariously or for themselves, and gave no instruction as to their observance. It shews also the true character of this form of faith, that it was a departure from established practices, the observance of which was held by the Jain teachers to be matter of indifference, and which none of any credit would consent to regulate; the laity were, therefore, left to their former priesthood, as far as outward ceremonies were concerned.
OF THE HINDUS.
The objects of worship are properly only the Tirthankaras, but the Jains do not deny the existence of the Hindu gods, and admit such of them as they have chosen to connect with the adventures of their saints, according to a classification of their own, to a share in the worship offered to their human superiors.
