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OF THE HINDUS.
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clusion can be drawn from a single document of this nature: a comparison with other lists is necessary, to determine the weight to be attached to it as an authority.
The Jains are divided into two principal divisions, Digambaras and Svetámbaras; the former of which appears to have the best pretensions to antiquity, and to have been most widely diffused". The discriminating difference is implied in these terms, the former meaning the Sky-clad, that is, naked, and the latter the white-robed, the teachers being so dressed. In the present day, however, the Digambara ascetics do not go naked, but wear coloured garments; they confine the disuse of clothes to the period of their meals, throwing aside their wrapper when they receive the food given them by their disciples: the points of difference between the two sects are far from restricted to that of dress, and comprehend a list of no fewer than seven hundred, of which eighty-four are regarded as of infinite importance: a few of these may be here noticed.
The Svetámbaras decorate the images of the Tirthankaras with earrings, necklaces, armlets, and tiaras
All the Dakhini Jains appear to belong to the Digambara division. So it is said do the majority of the Jains in Western India. In the early philosophical writings of the Hindus the Jains are usually termed Digambaras, or Naynas, naked. The term Jain rarely occurs, and Sretumbara still more rarely il ever, as observed in the text; also VARDITAMÁNA, practically at least, was a Digambara.
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