[Footnote 3]: See [below].
[Footnote 4]: In the stereotyped introductions to the sermons of Jina it is always pointed out that they are addressed to the Aryan and non-Aryan. Thus in the Aupapâtika Sûtra § 56. (Leumann) it runs as follows: tesim[postvocalic]
savvesim[postvocalic]
âr
iyamanâriyanam[postvocalic]
agilâe dhammatm[postvocalic]
âikkhai "to all these, Aryans and non-Aryans, he taught the law untiringly". In accordance with this principle, conversions of people of low caste, such as gardeners, dyers, etc., are not uncommon even at the present day. Muhammadans too, regarded as Mlechcha, are still received among the Jaina communities. Some cases of the kind were communicated to me in Ah[postvocalic]madâbâd in the year 1876, as great triumphs of the Jainas. Tales of the conversion of the emperor Akbar, through the patriarch Hîravijaya (Ind. Antiq. Vol. XI, p. 256), and of the spread of the Digambara sect in an island Jainabhadri, in the Indian Ocean (Ind. Ant. Vol. VII, p. 28) and in Arabia, shew that the Jainas are familiar with the idea of the conversion of non-Indians. Hiuen Tsiang's note on the appearance of the Nirgrantha or Digambara in Kiapishi (Beal, Si-yu-ki, Vol. I, p. 55), points apparently to the fact that they had, in the North West at least, spread their missionary activity beyond the borders of India.
[Footnote 5]: Even the canonical works of the Śvetâmbara, as for example, the Âchârâm[postvocalic]
ga (Sacred Books of the East, Vol. XXII, p. 88-186) contain directions for nuns. It seems, however, that they have never played such an important part as in Buddhism. At the present time, the few female orders among the Śvetâmbara consist entirely of virgin widows, whose husbands have died in childhood, before the beginning of their life together. It is not necessary to look upon the admission of nuns among the Śvetâmbara as an imitation of Buddhist teaching, as women were received into some of the old Brahmanical orders; see my note to Manu, VIII, 363, (Sac. Bks. of the East, Vol. XXV, p. 317). Among the Digambaras, exclusion of women was demanded from causes not far to seek. They give as their reason for it, the doctrine that women are not capable of attaining Nirvân
a; see Peterson, Second Report, in Jour. Bom. Br. R. As. Soc. Vol. XVII, p. 84.