Chapter 5

2. Vâraṇa Gaṇa | .———————————————. | | kulas śâkhâs Petivamika Vâjanâgarî Áryya Hâṭikiya Harîtamâlakaḍhî Puśyamitrîya Aryya-Cheṭiya Kaniyasika

The _Kalpasûtra_ states that Śrîgupta of the Hâritagotra founded the Châraṇa gaṇa, which was divided into four _śâkhâs_ and into seven _kulas_:

Châraṇa-gaṇa | .——————————————-. | | kulas śâkhâs 1. Vachchhalijja Saṁkâśikâ 2. _Pîdhammiya_ 3. _Hâlijja_ _Vajjanâgarî_ 4. _Pûsamittijja_ Gavedhukâ 5. Mâlijja 6. _Ârya-Cheḍaya_ _Hâriyamâlagârî_ 7. _Kaṇhasaha_

Inscriptions:—

3. Aryya-Udekiya Gaṇa | .—————————————. | | kulas | Nágabhatikiya Petaputrikâ śâkhâ. Puridha..

The _Kalpasûtra_ says Ârya-Rohana of the Kâśyapa gotra founded the

Uddeha Gana | .————————————————————————. | | kulas śâkhâs 1. _Nâgabhûya_ Udumbarijjiyâ 2. Somabhûta Mâsapûrikâ 3. Ullagachchha (or Ârdrakachchha?) Matipatrikâ 4. Ilatthilijja 5. Nandijja _Puṇṇapattiyâ_ 6. _Parihâsaka_

Inscriptions:—

4. [Veśavâdiya Gaṇa] | [Me]hika kula

[Footnote: _Epigraphia Indica_, vol. I, pp. 382, 388.]

The _Kalpasûtra_:—Kâmarddhi of the Kuṇḍalagotra founded the Veśavâṭika gaṇa which was divided into four śàkhâs, and into four kulas:—

Veśavâṭika Gaṇa | .————————————————————. | | kulas śâkhâs Gaṇika Śrâvastikâ _Maighika_ Rajjapâliyâ Kâmarddhika Antarijjiyâ Indrapuraka Khemalijjiyâ

[Footnote: For the above lists see _Wiener Zeitschi_. Bd. IV, S. 316 ff. and _Kalpasûtra_ in _S. B. E._ vol. XXII, pp. 290 f.]

The resemblance of most of these names is so complete that no explanation is necessary.

JAINA MYTHOLOGY.

The mythology of the Jainas, whilst including many of the Hindu divinities, to which it accords very inferior positions, is altogether different in composition. It has all the appearance of a purely constructed system. The gods are classified and subdivided into orders, genera, and species; all are mortal, have their ages fixed, as well as their abodes, and are mostly distinguished by cognizances _chihnas_ or _lâńchhaṇas_. Their Tîrthakaras, Tìrthamkaras, or perfected saints, are usually known as twenty-four belonging to the present age. But the mythology takes account also of a past and a future age or renovation of the world, and to each of these aeons are assigned twenty-four Tîrthakaras. But this is not all: in their cosmogony they lay down other continents besides Jambûdvîpa-Bharata or that which we dwell in. These are separated from Jambûdvîpa by impassable seas, but exactly like it in every respect and are called Dhâtuki-kanda and Pushkarârddha; and of each of these there are eastern, and western Bharata and Airàvata regions, whilst of Jambûdvîpa there is also a Bharata and an Airâvata region: these make the following ten regions or worlds:—

1. Jambûdvîpa-bharata-kshetra. 2. Dhâtukî-khaṇḍa pûrva-bharata. 3. Dhâtukî-khaṇḍa paśchima-bharata. 4. Pushkarârddha pûrva-bharata. 5. Pushkaravaradvîpa paśchima-bharata. 6. Jambûdvîpa airâvata-kshetra. 7. Dhâtukî-khaṇḍa pûrva-airâvata. 8. Dhâtukî-khaṇḍa paśchima-airâvata. 9. Pushkarârdhadvîpa pûrva-airâvata. 10. Puskarârddha paśchima-airâvata.

To each of these is allotted twenty four past, present and future Atîts or Jinas,—making in all 720 of this class, for which they have invented names: but they are only names. [Footnote: See _Ratnasâgara_, bh. II, pp. 696—705.]

Of the Tîrthakaras of the present age or _avasarpini_ in the Bharata-varsha of Jambûdvîpa, however, we are supplied with minute details:—their names, parents, stations, reputed ages, complexions, attendants, cognizances (_chihna_) or characteristics, etc. and these details are useful for the explanation of the iconography we meet with in the shrines of Jaina temples. There the images of the Tîrthakaras are placed on highly sculptured thrones and surrounded by other smaller attendant figures. In temples of the Śvetâmbara sect the images are generally of marble—white in most cases, but often black for images of the 19th, 2Oth, 22nd and 23rd Jinas. On the front of the throne or _âsana_ are usually carved three small figures: at the proper right of the Jina is a male figure representing the Yaksha attendant or servant of that particular Jina; at the left end of the throne is the corresponding female—or Yakshinî, Yakshî or Śâsanadevî; whilst in a panel in the middle there is often another devî. At the base of the seat also, are placed nine very small figures representing the _navagraha_ or nine planets; that is the sun, moon, five planets, and ascending and descending nodes.

In the Jaina _Purânas_, legends are given to account for the connexion of the Yakshas and Yakshîs with their respective Tîrthakaras: thus, in the case of Pârśvanâtha, we have a story of two brothers Marubhûti and Kamaṭha, who in eight successive incarnations were always enemies, and were finally born as Pârśvanâtha and Sambaradeva respectively. A Pâshaṇḍa or unbeliever, engaged in the _panchâgni_ rite, when felling a tree for his fire, against the remonstrance of Pârśvanâtha, cut in pieces two snakes that were in it; the Jina, however restored them to life by means of the _pañchamantra_. They were then re-born in Pâtâla-loka as Dharaṇendra or Nâgendra-Yaksha and Padmâvatî-Yakshiṇî. When Sambaradeva or Meghakumâra afterwards attacked the Arbat with a great storm, whilst he was engaged in the _Kâyotsarga_ austerity—standing immovable, exposed to the weather—much in the way that Mâra attacked Śâkya Buddha at Bodh-gayâ, Dharaṇendra's throne in Pâtâla thereupon shook, and the Nâga or Yaksha with his consort at once sped to the protection of his former benefactor. Dharaṇendra spread his many hoods over the head of the Arhata and the Yakshṅî Padmâvatî held a white umbrella (_śveta chhatri_) over him for protection. Ever after they became his constant attendants, just as Śakra was to Buddha. The legend is often represented in old-sculptures, in the cave-temples at Bâdâmi, Elura, etc., and the figure of Pârśva is generally carved with the snake-hoods (_Śeshaphaṇi_) over him. [Footnote: _Cave Temples_, pp. 491, 496; _Arch. Sur. Westn. India_, vol. I, p. 25 and pl. xxxvii; vol. V, p. 49; _Transactions, R. As. Soc._, vol. I, p. 435. At Rânpur in Godwâr, in the temple of Rishabhanâtha is a finely carved slab representing Pârśvanâtha in the Kâyotsarga position, attended by snake divinities,—_Archit. and Scenery in Gujarât and Râjputâna_, p. 21. The story has variants: conf. _Ind. Ant_. vol. XXX, p. 302.]

Other legends account for the attachment of each pair of Śâsanadevatâs to their respective Jinas.

The Śvetâmbaras and Digambaras agree generally in the details respecting the different Tîrthakaras; but, from information furnished from Maisur, they seem to differ as to the names of the Yakshiṇis attached to the several Tîrthakaras, except the first and last two; they differ also in the names of several of the Jinas of the past and the future aeons. The Digambaras enlist most of the sixteen Vidyâdevis or goddesses of knowledge among the Yakshiṇîs, whilst the other sect include scarcely a third of them.

These Vidyâdevîs, as given by Hemachandra, are—(1) Rohiṇî; (2) Prajñaptî; (3) Vajrasṛińkhalâ; (4) Kuliśânkuścâ—probably the Ankuśa-Yakshî of the Śvetàmbâra fourteenth Jina; (5) Chakreśvarî; (6) Naradattâ or Purushadattâ; (7) Kâli or Kâlîkâ; (8) Mahákâlî; (9) Gaurî; (10) Gândhârî; (11) Sarvâstramahâjvâlâ; (12) Mânavî; (13) Vairoṭyâ; (14) Achchhuptâ; (15) Mânasî; and (16) Mahâmânasikâ.

The images of the Tîrthakaras are always represented seated with their legs crossed in front—the toes of one foot resting close upon the knee of the other; and the right hand lies over the left in the lap. All are represented exactly alike except that Pârśvanâtha, the twenty-third, has the snake-hoods over him; and, with the Digambaras, Supârśva—the seventh, has also a smaller group of snake hoods. The Digambara images are all quite nude; those of the Śvetâmbaras are represented as clothed, and they decorate them with crowns and ornaments. They are distinguished from one another by their attendant _Yakshas_ and _Yakshiṇîs_ as well as by their respective _chihnas_ or cognizances which are carved on the cushion of the throne.

All the Jinas are ascribed to the Ikshvâku family (_kula_)except the twentieth Munisuvrata and twenty-second Neminâtha, who were of the Harivaṃśa race.

All received _dîkshà_ or consecration at their native places; and all obtained _jńâna_ or complete enlightenment at the same, except Ṛishabha who became a _Kevalin_ at Purimatàla, Nemi at Girnâr, and Mahâvîra at the Rijupàlukà river; and twenty of them died or obtained _moksha_ (deliverance in bliss) on Sameta-Śikhara or Mount Pârśvanâtha in the west of Bengal. But Ṛishabha, the first, died on Ashṭâpada—supposed to be Śatruñljaya in Gujarât; Vâsupûjya died at Champâpuri in north Bengal; Neminâtha on mount Girnâr; and Mahâvîra, the last, at Pâvâpur.

Twenty-one of the Tîrthakaras are said to have attained Moksha in the Kâyotsarga (Guj. _Kâüsagga_) posture, and Ṛishabha, Nemi, and Mahâvira on the _padmâsana_ or lotus throne.

For sake of brevity the following particulars for each Arhat are given below in serial order viz.:—

(1) The _vimâna_ or _vâhana_ (heaven) from which he descended for incarnation.

(2) Birthplace, and place of consecration or _dîkshâ_.

(3) Names of father and mother.

(4) Complexion.

(5) Cognizance—_chihna_ or _lâñchhaṇa_.

(6) Height; and

(7) Age.

(8) Dîksha-vriksha or Bodhi tree.

(9) Yaksha and Yakshiṇî, or attendant spirits.

(10) First Ganadhara or leading disciple, and first Âryâ or leader of the female converts.

I. Ṛishabhadeva, Vṛishabha, Âdinthâ or Adiśvara Bhagavân:—(I) Sarvârthasiddha; (2) Vinittanagarî in Kośalâ and Purimatâla; (3) Nâbhîrâjâ by Marudevâ; (4) golden—_varṇa_-, (5)the bull,—_vṛisha, balada;_ (6) 500 poles or _dhanusha_; (7) 8,400,000 pûrva or great years; (8) the Vaṭa or banyan tree; (9) Gomukha and Chakreśvarî; (10) Pundarîka and Brahmî.

II. Ajitanâtha: (1) Vijayavimàna; (2) Ayodhyâ; (3) Jitaśatru by Vijayâmâtâ; (4) golden; (5) the elephant—_gaja_ or _hasti_; (6) 450 poles; (7)7,200,000 pûrva years; (8) Śâla—the Shorea robusta; (9) Mahâyaksha and Ajitabalâ: with the Digambaras, the Yakshiṇî is Rohiṇî-yakshî; (10) Śiṁhasena and Phâlgu.

III. Sambhavanâtha: (1) Uvarîmagraiveka;(2) Sâvathi or Śràvasti; (3) Jitâri by Senâmâtâ; (4) golden; (5) the horse,—_aśva, ghoḍa_; (6) 400 poles; (7) 6,000,000 pûrva years; (8) the Prayâla—Buchanania latifolia; (9) Trimukha and Duritârî (Digambara—Prajñaptî); (10) Châru and Śyâmâ.

IV. Abhinandana: (1) Jayantavimâna; (2) Ayodhyâ; (3) Sambararâjâ by Siddhârthà; (4) golden; (5) the ape,—_plavaga, vânara_ or _kapi_; (6) 350 poles; (7) 5,000,000 pûrva years; (8) the Priyaṇgu or Panicum italicum; (9) Nàyaka and Kâlîkâ, and Digambara—Yaksheśvara and Vajraśṛiṅkhalâ; (10) Vajranâbha and Ajitâ.

V. Sumatinâtha: (1) Jayantavimâna; (2) Ayodhyâ; (3) Megharajâ by Maṅgalâ; (4) golden; (5) the curlew,—_krauṅcha_, (Dig. _chakravakapâkshâ_—the Brâhmani or red goose); (6) 300 poles; (7) 4,000,000 pûrva years; (8) Śâla tree; (9) Tuṁburu and Mahâkalî (Dig. Purushadattâ); (10) Charama and Kâśyapî.

VI. Padmaprabha: (1) Uvarîmagraiveka; (2) Kauśambî; (3) Śrîdhara by Susîmâ; (4) red (_rakta_); (5) a lotus bud—_padma, abja_, or _kamala_; (6) 250 poles; (7) 3,000,000 pûrva years; (8) the Chhatrâ —(Anethum sowa?); (9) Kusuma and Śyâmâ (Dig. Manovegâ or Manoguptî); (10) Pradyotana and Ratî.

VII. Supârśvanâtha: (1) Madhyamagraiveka; (2) Varâṇaśî; (3) Pratishṭharâjâ by Pṛithvî; (4) golden; [Footnote: The Digambara describe the colours of the seventh and twenty-first Jinas as _marakada_ or emerald coloured.] (5) the swastika symbol; (6) 200 poles; (7) 2,000,000 pûrva years; (8) the Śirîsha or Acacia sirisha; (9) Mâtaṅga and Śântâ;—Digambara, Varanandi and Kâlî; (10) Vidirbha and Somâ.

VIII. Chandraprabha: (1) Vijayanta; (2) Chandrapura; (3) Mahâsenarâjâ by Lakshmaṇâ; (4) white—_dhavala, śubhra_; (5) the moon—_chandrâ or śaśî_; (6) 150 poles; (7) 1,000,000 pûrva years; (8) the Nâga tree; (9) Vijaya and Bhṛikuṭî: Digambara—Śyâma or Vijaya and Jvâlâmâlinî; (10) Dinnâ and Sumanâ.

IX. Suvidhinâtha or Pushpadanta: (1) Ânatadevaloka; (2) Kânaṇḍînagarî; (3) Sugrîvarâja by Râmârâṇî; (4) white; (5) the Makara (Dig. the crab—_êḍi_); (6) 100 poles; (7) 200,000 pûrva years; (8) the Śâlî; (9) Ajitâ and Sutârakâ: Digambara—Ajitâ and Mahâkâlî or Ajitâ; (10) Varâhaka and Vâruṇî.

X. Śitalanâtha: (1) Achyutadevaloka; (2)Bhadrapurâ or Bhadilapura; (3) Dṛi̐ḍharatha-râjâ by Nandâ; (4) golden; (5) the Śrîvatsa figure: (Dig. _Śri-vriksha_ the ficus religiosa); (6) 90 poles; (7) 100,000 pûrva years; (8) the Priyaṅgu tree; (9) Brahmâ and Aśokâ (Dig. Mânavî); (10) Nandâ and Sujasâ.

XI. Śreyâṁśanâtha or Śreyasa: (1) Achyutadevaloka; (2) Siṁhapurî; (3) Vishṇurâjâ by Vishṇâ; (4) golden; (5) the rhinoceros—_khaḍga, geṅḍâ_: (Dig. Garuḍa); (6) 80 poles; (7) 8,400,000 common years; (8) the Taṇḍuka tree; (9) Yaksheṭ and Mânavî: Digambara—Îśvara and Gauri; (10) Kaśyapa and Dhâraṇî.

XII. Vâsupûjya: (1) Prâṇatadevaloka; (2) Champâpurî; (3) Vasupûjya by Jayâ; (4) ruddy—_rakta_, Guj. _râtuṅ_; (5) the female buffalo—_mahishî, pâdâ_; (6) 70 poles; (7) 7,200,000 common years; (8) the Pâṭala or Bignonia suaveolens; (9) Kumâra and Chaṇḍâ (Dig. Gândhârî); (10) Subhuma and Dharaṇî.

XIII. Vimalanâtha: (1) Mahasâradevaloka; (2) Kampîlyapura; (3) Kṛi̐tavarmarâja by Śyâmâ; (4) golden; (5) a boar—_śâkara, varâha_; (6) 60 poles; (7) 6,000,000 years; (8) the Jâmbu or Eugenia jambolana; (9) Shâṇmukha and Viditâ (Dig. Vairôṭî); (10) Mandara and Dharâ.

XIV. Anantanâtha or Anantajit: (1) Prâṇatadevaloka; (2) Ayodhyâ; (3) Siṁhasena by Suyaśâḥ or Sujasâ; (4) golden; (5) a falcon—_śyena_ (Dig. _bhallûka_ a bear); (6) 50 poles; (7) 3,000,000 years; (8) the Aśoka or Jonesia asoka; (9) Pâtâla and Ankuśâ (Dig. Anantamatî); (10) Jasa and Padmâ.

XV. Dharmanâtha: (1) Vijayavimâna; (2) Ratnapurî; (3) Bhânurâjâ by Suvritâ; (4) golden; (5) the thunderbolt—_vajra_; (6) 45 poles; (7) 1,000,000 years; (8) Dadhîparṇa tree (Clitoria ternatea?); (9) Kinnara and Kandarpâ (Dig. Mânasî); (10) Arishṭa and Ârthaśivâ.

XVI. Śântinâthâ: (1) Sarvârthasiddha; (2) Gajapura or Hastinapurî; (3) Viśvasena by Achirâ; (4) golden; (5) an antelope—_mṛiga, haraṇa, hullĕ_, (6)40 poles; (7) 100,000 years; (8) the Nandî or Cedrela toona; (9) Garuḍa and Nirvâṇî (Dig. Kimpurusha and Mahâmânasî); (10) Chakrâyuddha and Suchî.

XVII. Kunthtinâtha: (1) Sarvârthasiddha; (2) Gajapura; (3) Sûrarâjâ by Śrîrânî; (4) golden; (5) a goat—_chhâga_ or _aja_; (6) 35 poles; (7) 95,000 years; (8) the Bhilaka tree; (9) Gandharva and Balâ (Dig. Vijayâ); (10) Sâmba and Dâminî.

XVIII. Aranâtha: (1) Sarvârthasiddha; (2) Gajapura; (3) Sudarśana by Devîrâṇî; (4) golden; (5) the Nandyâvarta diagram, (Dig. _Mina_—the zodiacal Pisces); (6) 30 poles; (7) 84,000 years; (8) Âmbâ or Mango tree; (9) Yaksheṭa and Dhaṇâ (Dig. Kendra and Ajitâ); (10) Kumbha and Rakshitâ.

XIX. Mallinâtha: (1) Jayantadevaloka; (2) Mathurâ; (3) Kumbharâjâ by Prabhâvatî; (4) blue—_nîla_; (5) a jar—_kumbham, kalaśa_ or _ghaṭa_; (6) 25 poles; (7) 55,000 years; (8) Aśoka tree; (9) Kubera and Dharaṇapriyâ (Dig. Aparâjitâ); (10) Abhikshaka and Bandhumatî.

XX. Munisuvrata, Suvrata or Muni: (1) Aparâjita-devaloka; (2) R[a`]jagṛiha; (3) Sumitrar[a`]jâ by Padmâvatî; (4) black—_śyâma, asita_; (5) a tortoise—_kûrma_; (6) 20 poles; (7) 30,000 years; (8) the Champaka, Michelia champaka; (9) Varuṇa and Naradattâ, (Dig. Bahurûpiṇî); (10) Malli and Pushpavatî.

XXI. Naminâtha, Nimi or Nimeśvara: (1) Prâṇatadevaloka; (2) Mathurâ; (3) Vijayarâjâ by Viprârâṇî; (4) yellow; (5) the blue water-lily—_nîlotpala_, with the Digambaras, sometimes the Aśoka tree; (6) 15 poles; (7) 10,000 years; (8) the Bakula or Mimusops elengi; (9) Bhṛikuṭi and Gandhârî, (Dig. Châmuṇḍî); (10) Śubha and Anilâ.

XXII. Neminâtha or Arishṭanemi: (1) Aparâjita; (2) Sauripura (Prákrit—Soriyapura) and Ujjinta or Mount Girnâr; (3) Samudravijaya by Śivâdevi; (4) black—_śyâma_; (5) a conch,—_śaṅkha_; (6) 10 poles; (7) 1000 years; (8) the Veṭasa; (9) Gomedha and Ambikâ: with the Digambaras, Sarvâhṇa and Kûshmâṇḍinî; (10) Varadatta and Yakshadinnâ.

XXIII. Pârśvanâtha: (1) Prâṇatadevaloka; (2) Varâṇasî and Sameta-Śikhara; (3) Aśvasenarâja by Vâmâdevî; (4) blue—_nîla_; (5) a serpent—_sarpa_; (6) 9 hands; (7) 100 years; (8) the Dhâtakî or Grislea tomentosa; (9) Pârśvayaksha or Dharaṇendra and Padmâvatî; (10) Âryadinna and Pushpachûḍâ.

XXIV. Śri-Mahâvîra, Vardhamâna or Vîra, the Śramaṇa: (1) Prâṇ atadevaloka; (2) Kuṇḍagrâma or Chitrakûṭa, and Ṛijupâlukâ; (3) Siddhârtharâja, Śreyânśa or Yaśasvin by Triśalâ Vidchadinnâ or Priyakâriṇî; (4) yellow; (5) a lion—_keśarî-simha_; (6) 7 hands or cubits; (7) 72 years; (8) the _śala_ or teak tree; (9) Mâtaṁga and Siddhâyikâ; (10) Indrabhûti and Chandrabâlâ.

The Tirthakuras may be regarded as the _dii majores_ of the Jainas, [Footnote: For an account of the ritual of the Svetâmbara sect of Jainas, see my account in the _Indian Antiquary_, vol. XIII, pp. 191-196.] though, having become Siddhas, emancipated from all concern, they can have no interest in mundane affairs. They and such beings as are supposed to have reached perfection are divided into fifteen species:

1. Tîrthakarasiddhas; 2. Atîrthakarasiddhas; 3. Tîrthasiddhas; 4. Svaliṅgasiddas; 5. Anyaliṅgasiddhas; 6. Striliṅgasiddhas; 7. Purushaliṅgasiddhas; 8. Napuṁsakaliṅgasiddhas; 9. Gṛihaliṅgasiddhas; 10. Tîrthavyavachchhedasiddhas; 11. Pratyekabuddhasiddhas; 12. Svayambuddhasiddhas; 13. Ekasiddas; 14. Anekasiddhas; 15. Buddhabodhietasiddllas. [Footnote: _Jour. Asiat_. IXme Ser. tom. XIX, p. 260.]

But the gods are divided into four classes, and each class into several orders: the four classes are:—

I. Bhavanâdhipatis, Bhavanavâsins or Bhaumeyikas, of which there are ten orders, viz.—

1. Asurakumâras; 2. Nâgakumâras; 3. Taḍitkumâras or Vidyutkumâras; 4. Suvarṇa- or Suparnaka-kumâras; 5. Agnikumâras; 6. Dvîpakumâras (Dîvakumâras); 7. Udadhikumâras; 8. Dikkumâras; 9. Pavana- or Vâta-kumâras; 10. Ghaṇika- or Sanitakumâras.

II. Vyantaras or Vâṇamantaras, who live in woods are of eight classes:—

1. Piśâchas; 2. Bhûtas; 3. Yakshas; 4. Râkshasas; 5. Kimnaras; 6. Kimpurushas; 7. Mahoragas; 8. Gandharvas.

III. The Jyotishkas are the inhabitants of;

1. Chandras or the moons; 2. Sûryas or the suns; 3. Grahas or the planets; 4. Nakshatras or the constellations; 5. Târâs or the hosts of stars.

And IV. The Vaimânika gods are of two orders: (1) the Kalpabhavas, who are born in the heavenly Kalpas; and (2) the Kalpâtîtas, born in the regions above the Kalpas.

(1) The Kalpabhavas again are subdivided into twelve genera who live in the Kalpas after which they are named; viz,—

1. Saudharma; 2. Îśâna; 3. Sanatkumâra; 4. Mâhendra; 5. Brahmaloka; 6. Lântaka; 7. Śukra or Mahâśukla; 8. Sahasrâra; 9. Ânata (Âṇaya); 10. Prâṇata (Pâṇaya); 11. Âraṇa; 12. Achyuta.

(2) The Kalpâtîtas are subdivided into—(a) the Graiveyakas, living on the upper part of the universe; and (b) the Anuttaras or those above whom there are no others.

(a) The Graiveyakas are of nine species, viz.—

1. Sudarsaṇas; 2. Supratipandhas; 3. Maṇoramas; 4. Sarvabhadras; 5. Suviśâlas; 6. Somaṇasas; 7. Sumaṅkasas; 8. Prîyaṅkaras; 9. Âdityas or Nandikaras.

(b) the Anuttara gods are of five orders: viz.—

1. Vijayas; 2. Vaijayantas; 3. Jayantas; 4. Aparâjitas; and 5. Sarvârthasiddhas.

[Footnote: Conf. _Ratnasâgara_, bh. II, pp. 616, 617; _Jour. Asiat._ IXme Ser. tome XIX, p. 259; _Sac. Bks. E_. vol. XLV, p. 226 f. See also _Rev. de l'Histoire des Relig_. tom. XLVII, pp. 34-50, which has appeared since the above was written, for "La doctrine des êtres vivants dans la Religion Jaina".]

These Anuttara gods inhabit the highest heavens where they live for varying lengths of time as the heavens ascend; and in the fifth or highest—the great Vimâna called Sarvârthasiddha—they all live thirty-three Sâgaropamas or periods of unimagiable duration. Still all the gods are mortal or belong to the _saṁsâra_.

Above these is the paradise of the Siddhas or perfected souls, and the _Uttarâdhyana Sûtra_ gives the following details of this realm of the perfected, or the paradise of the Jainas:—[Footnote: See _ante_, p. 11, note 10; The following extract is from _Sac. Books of the East_, vol. XLV, pp. 211-213.]

"The perfected souls are those of women, men, hermaphrodites, of orthodox, heterodox, and householders. Perfection is reached by people of the greatest, smallest and middle size; [Footnote: The greatest size—_ogâhaṇâ_—of men is 500 dhanush or 2000 cubits, the smallest is one cubit.] on high places, underground, on the surface of the earth, in the ocean, and in waters (of rivers, etc.).

"Ten hermaphrodites reach perfection at the same time, twenty women, one hundred and eight men; four householders, ten heterodox, and one hundred and eight orthodox monks.

"Two individuals of the greatest size reach perfection (simultaneously), four of the smallest size, and one hundred and eight of the middle size. Four individuals reach perfection (simultaneously) on high places, two in the ocean, three in water, twenty underground; and where do they go on reaching perfection? Perfected souls are debarred from the non-world (Aloka); they reside on the top of the world; they leave their bodies here (below) and go there, on reaching perfection.

"Twelve _yojanas_ above the (Vimâna) Sarvârtha is the place called Îshatpragbhâra, which has the form of an umbrella; (there the perfected souls go). It is forty-five hundred thousand _yojanas_ long, and as many broad, and it is somewhat more than three times as many in circumference. Its thickness is eight _yojanas_, it is greatest in the middle, and decreases towards the margin, till it is thinner than the wing of a fly. This place, by nature pure, consisting of white gold, resembles in form an open umbrella, as has been said by the best of Jinas.

"(Above it) is a pure blessed place (called Śîtâ), which is white like a conch-shell, the _anka_-stone, and Kunda-flowers; [Footnote: The gourd Lagenaria vulgaris.] a _yojana_ thence is the end of the world. The perfected souls penetrate the sixth part of the uppermost _krośa_ of the (above-mentioned) _yojana_. There, at the top of the world reside the blessed perfected souls, rid of all transmigration, and arrived at the excellent state of perfection. The dimension of a perfected soul is two-thirds of the height which the individual had in his last existence.