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OF THE HINDUS.
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Above all these rank in dignity, and as objects of worship, the twenty-four Tirthankaras, or with those of the past and of the future periods seventy-two. Allusion is made by HEMACHANDRA, in his life of MaháVÍRA, to a hundred and one, and the same work specifies four Sáśvat or eternal Jinas, KISHABHÁNANA, CHANDRANANA, VARISENA, and VARDDHAMANA. What is meant by them is not explained, and they are not recognised by all Jains.
The presence of Brahman ministrants, or the lapse of time and the tendency of the native mind to multiply objects of veneration, seems to have introduced different innovations into the worship of the Jainas in different parts of Hindustan; and in upper India the ritual in use is often intermixed with formulæ derived from the Tantras, and belonging more properly to the Saiva and Sakta worship. Images of the Bhairavas and Bhairavis, the fierce attendants on SIVA and KÁLI, take their place in Jain temples, and at suitable seasons the Jains equally with the Hindus address their adoration to SARASVATI and DEVÍ1.
1 Thus in a Pújápaddhati procured at Mainpuri, where a Jain temple of considerable size stands, the Tirthankaras, as they are severally presented with offerings, are addressed; Om Śri Rishabhaya Svasti- Om IIrim húm: and Om Hrim Sri Sudharmachárya, Ádigurubhyo Namah, Om IIrim IIrám, Samajinachaityalayebhyo Sri Jinendrebhyo namah. There are also observances for regular Hindu festivals, as the Sripanchami, Akshayatritiya, &c., when SARASVATI and other goddesses are invoked. Rules are given for the Ghaia Sthapana, when SAKTI or DEVI is supposed to be present in a water jar erected as her receptacle and em
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