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JAINA WORSHIP.
95
staring glass eyes, are adorned with jewels, and are represented as wearing loin cloths.*
Another difference between the two sects which we shall note later is in the number of markings the pujāri gives the image, while a still further point of difference is in the pujāri himself.
In the Digambara temples the pujāri is always a Jaina, a Vāņiā by caste; in the S'vetāmbara temples he is generally a Hindu, sometimes a Māli (Gardener) by caste, sometimes a Kāṇabi ( Farmer), a Brāhman, or a Bārota ( Bard). A further contrast is that the S'vetāmbara pujāri may himself eat the offering after the ceremony, the Digambara pujāri leaving it for the temple servant.
The cleansing of the temple and of the idol was very similar to what we had seen the previous morning, though owing to the number of small images of Tirtharikara six pujāris were employed instead of one.
The contral shrine and its idol were first cleansed, then the figures in the cells round the court.
The image of the Hindu goddess Ambāji was undressed, bathed, and redressed behind a drawn curtain by the same attendant that bathed the large image of A'dinātha, who however sang entirely different sloka to the two images.
When all the smaller Tirtharkara in the cells were cleansed and marked, the Pujāri returned to the central shrine and marked the large image of A'dinātha in fourteen
* It is therefore not quite accurate to say generally of Jaina
statues :-"The images of the saints, statues of black or white marble, are represented as nude.” Imperial Gazetteer of India. vol. I. p. 416. This is only true of Digambára statues.
