Note 11 — BUDDHISM AND JAINISM.

It will be evident from the foregoing outline of the first principles of Jainism, that the whole system hinges on the efficacy of self-mortification (tapas), self-restraint (yama), and asceticism. Only twenty-four supreme saints and Tīrthan-karas can appear in any one cycle of time, but every mortal man may be a self-restrainer (yati). Every one born into the world may be a striver after sanctity (sādhu), and a practiser of austerities (tapasvī). Doubtless, at first there was no distinction between monks, ascetics, and ordinary men, just as in the earliest days of Christianity there was no division into bishops, priests, and laity. All Jainas in ancient times practised austerities, but among such ascetics an important difference arose. One party advocated an entire abandonment of clothing, in token of complete indifference to all worldly ideas and associations. The other party were in favour of wearing white garments. The former were called Dig-ambara, sky-clothed, the latter S′vetāmbara (or, in ancient works, S′veta-pata), white-clothed.110 Of these the Dig-ambaras were chronologically the earliest. They were probably the first to form themselves into a regular society. The first Jina, Rishaba, as well as the last Jina, Mahāvīra, are said to have been Dig-ambaras, and to have gone about absolutely naked. Their images represent two entirely nude ascetics, whereas the images of other Jinas, like the Buddhist images, are representations of a sage, generally seated in a contemplative posture, with a robe thrown gracefully over one shoulder.