FOOTNOTES
[Footnote 1]: In notes on the Jainas, one often finds the view expressed, that the Digambaras belong only to the south, and the Śvetâmbaras to the north. This is by no means the case. The former in the Panjâb, in eastern Râjputâna and in the North West Provinces, are just as numerous, if not more so, than the latter, and also appear here and there in western Râjputâna and Gujarât: see Indian Antiquary, vol. VII, p. 28.
[Footnote 2]: The ascetics of lower rank, now called Paṇḍit, now-a-days wear the costume of the country. The Bhaṭṭâraka, the heads of the sect, usually wrap themselves in a large cloth (chadr). They lay it off during meals. A disciple then rings a bell as a sign that entrance is forbidden (Ind. Ant. loc. cit.). When the present custom first arose cannot be ascertained. From the description of the Chinese pilgrim Hiuen Tsiang (St. Julien, Vie. p. 224), who calls them Li-hi, it appears that they were still faithful to their principles in the beginning of the seventh century A.D. "The Li-hi (Nirgranthis) distinguish themselves by leaving their bodies naked and pulling out their hair. Their skin is all cracked, their feet are hard and chapped: like rotting trees that one sees near rivers."
[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: tesiṁ savvesiṁ âṛiyamanâriyanaṁ agilâe dhammatṁ 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 Âchârâṅga (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 Nirvâṇa; see Peterson, Second Report, in Jour. Bom. Br. R. As. Soc. Vol. XVII, p. 84.
[Footnote 6]: The titles Siddha, Buddha and Mukta are certainly borrowed by both sects from the terminology of the Brâhmaṇs, which they used, even in olden times, to describe those saved during their lifetimes and used in the Śaivite doctrine to describe a consecrated one who is on the way to redemption. An Arhat, among the Brâhmaṇs, is a man distinguished for his knowledge and pious life (comp. for example Âpastamba, Dharmasûtra. I, 13, 13; II, 10, I.) and this idea is so near that of the Buddhists and the Jainas that it may well be looked upon as the foundation of the latter. The meaning of Tîrthakara "prophet, founder of religion", is derived from the Brâhmanic use of tîrtha in the sense of "doctrine". Comp. also H. Jacobi's Article on the Title of Buddha and Jina, Sac. Books of the East. Vol. XXII, pp. xix, xx.
[Footnote 7]: A Sâgara or Sâgaropamâ of years is == 100,000,000,000,000 Palya or Palyopama. A Palya is a period in which a well, of one or, according to some, a hundred yojana, i.e. of one or a hundred geographical square miles, stuffed full of fine hairs, can be emptied, if one hair is pulled out every hundred years: Wilson, Select. Works, Vol. I, p. 309; Colebrooke, Essays, Vol. II, p. 194. ed. Cowell.
[Footnote 8]: For the list of these Jinas, see [below].
[Footnote 9]: More complete representations are to be found in Colebrooke's Misc. Essays. Vol. I, pp. 404, 413, with Cowell's Appendix p. 444-452; Vol. II, pp. 194, 196, 198-201; H. H. Wilson's Select Works, Vol. I, pp. 297-302, 305-317; J. Stevenson, Kalpasûtra, pp. xix-xxv; A. Barth, Religions de l'Inde, pp. 84-91.