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MODERN JAINISM.
On either side of the Vastupāla teraple was a red daubed image of Bhairava, and amongst the Tirtharikara in the courtyard that surrounds the central shrine of Neminātha was the figure dressed in red skirt and blue silk chadar) of S'ankes'vari Mātā, the mother, we were assured, of all the Tirtharikara !
Inside the central shrine of the third temple we found the lap of the large metal image covered with a cloth, to show that it had been washed but not yet worshipped. Retracing our steps, we entered the principal temple, that of Vimala Shāha, which is said to date from A. D. 1032.
Here, too, was evidence of the all-pervading influence of Hinduism in the shape of a large image of the goddess Ambāji, which occupied a cell bigger than any of the Tirtharikara cells in the court surrounding the central shrine.
The temple is dedicated to A'dinātha, but beside his stone image it also contains two seated brass images, one of Naminātha and one of A'dinātha himself, and two standing figures of Pārs'vanātha.
The furniture consisted of a long alms-table in the centre and a smaller alms chest on the right, and on the left an empty brass throne, in front of which a most beautiful brass lamp was banging. The whole of the interior, in striking contrast to the simple severity of the Digambara shrine, was disfigured by quantities of vulgar hanging glass shades and cheap mirrors. Two banners on either side bore the Svastika sign.
In contrast to the simple, unadorned Digambara figures, the images throughout the S'vetāmbara temples are given
