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=An overview, as in 1897=
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This section is an extract from the monograph <br/> 

ON THE <br/> 
INDIAN SECT <br/> 
OF <br/> 
THE JAINAS <br/> 

Written in 1887 by <br/> 
JOHANN GEORG BÜHLER C.I.E., LLD., PH.D. <br/> 
Member of the Imperial Academy of Sciences, Vienna. <br/> 

IN 1903 TRANSLATED FROM THE GERMAN. <br/> 
EDITED <br/> 
BY <br/> 
JAS. BURGESS, C.I.E., LL.D., F.R.S.E. <br/>
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==Jaina Mythology==

BY <br/> 
JAS. BURGESS, C.I.E., LL.D., F.R.S.E. <br/> 
1903.

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. [1] [1: 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. [2] [2: 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; [3] (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.[ 3: The Digambara describe the colours of the seventh and twenty-first Jinas as marakada or emerald coloured.] 

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 Suyaśâh[postvocalic] 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) Râjagṛiha; (3) Sumitrarâjâ 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, [4] though, having become Siddhas, emancipated from all concern, they can have no interest in mundane affairs.[ 4: For an account of the ritual of the Svetâmbara sect of Jainas, see my account in the Indian Antiquary, vol. XIII, pp. 191-196] 

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.[5] [5: 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.[6] [6: 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.]

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:--[7] [7: 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; [8] on high places, underground, on the surface of the earth, in the ocean, and in waters (of rivers, etc.).[8: The greatest size--ogâhaṇâ--of men is 500 dhanush or 2000 cubits, the smallest is one cubit. ] 

"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; [9] 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. [9: The gourd Lagenaria vulgaris. ]

"The perfected souls considered singly--êgattêṇa (as individuals)--have a beginning but no end, considered collectively--puhuttêṇa (as a class)--they have neither a beginning nor an end. They have no (visible) form, they consist of life throughout, they are developed into knowledge and faith, they have crossed the boundary of the Saṁsâra, and reached the excellent state of perfection." 

Like both the Brâhmaṇs and Buddhists, the Jainas have a series of hells--Nârakas, numbering even which they name—

1.Ratnaprabhâ;

2.Śarkarâprabhâ;

3.Vâlukâprabhâ;

4.Paṅkaprabhâ;

5.Dhûmaprabhâ;

6.Tamaprabhâ;

7.Tamatamaprabhâ.[10] [10: Ratnasâgara, bh. II, p. 607; Jour. As. u.s. p. 263.]

Those who inhabit the seventh hell have a stature of 500 poles, and in each above that they are half the height of the one below it. 

Everything in the system as to stature of gods and living beings, their ages and periods of transmigration is reduced to artificial numbers. 

==The Jaina Gachhas==

About the middle of the tenth century there flourished a Jaina high priest named Uddyotana, with whose pupils the eighty four gachhas originated. This number is still spoken of by the Jainas, but the lists that have been hitherto published are very discordant. The following was obtained from a member of the sect as being their recognised list,--and allowing for differences of spelling, nearly every name may be recognised in those previously published by Mr. H. G. Briggs or Colonel Miles. 

The Eighty four Gachchhas of the Jainas. [11] [11: Those names marked * are found in Col. Miles's list Tr. R. A. S. vol. III, pp. 358 f. 363, 365, 370. Those marked † are included in H. G. Brigg's list,--Cities of Gujarashtra, p. 339.]
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=From the scriptures=
==Naabhi, and his wife, Marudeva==
[https://epaper.indiatimes.com/article-share?article=03_04_2024_016_009_cap_TOI  Sudhamahi Regunathan, April 3, 2024: ''The Times of India'']

In Jain mythology, it is said that a chieftain called Naabhi, and his wife, Marudeva, had a baby named Rishabh. Rishabh became the first king and the first Tirthankara of the Jaina tradition.

 Also known as Adinath, he taught people how to live: from establishing the institution of marriage, adopting life skills, cooking, to art, metallurgy, and even the Brahmi script. He gave them values along with skills, such as asteya, not to steal another’s property, and satya, not to tell lies. 

He ruled for thousands of years. There came a point when he felt he had done his job. Once when he was sitting in the garden, he observed a flower wilt. Slowly, many visions of the impermanence of life began to fill his head. That day he decided to renounce his kingdom. The act of giving up his kingdom and all riches to search for the Truth that is lasting and permanent in this impermanent world came as the lesson of aparigraha, non-possession. Before renouncing the world, he gave some important advice to his children about how to rule, equality to all being the most important, thereby laying the foundation for ahimsa.
 He stood in the kayotsarga mudra immersed in meditation. It is here that he uncovered a new idiom for good life and to be able to follow the four principles of ahimsa, aparigraha, asteya and satya – destruction of desire. 

 He neither ate nor drank, neither spoke nor slept. In that mudra he remained, unmoving, for six months. At the end of this period, suddenly, people found stirrings in the body of the still Adinath. Not only did Bhagwan Rishabh stir, he began walking barefoot towards the city of Vinita.

 People thronged with all kinds of delicacies to eat, but Bhagwan Rishabh did not accept a morsel. 

He went wandering from placeto-place begging for alms. For six months he did not get even a morsel. The year was now over. 
One night, Shreyans, son of King Somaprabha and grandson of Rishabh, had a dream that a black mountain had turned white after it was bathed in milk. Shreyans is an important figure. He is Adinath’s grandson who later incarnates as Mahavir. 

 In his dream and from his recollection of his past lives, when he saw Bhagwan Rishabh walk into town, Shreyans knew he had to serve him iksh ras, sugarcane juice. Adinath accepted that and, therefore, the race came to be known as the Ikshvakus. The body that had become dark due to lack of food was now aglow, true to Shreyans’s dream. 

 Acharya Mahapragya says among many other things that Rishabh taught people was what to feed a monk and how to live as one. It is also in this context that Adinath explains what kind of food may be partaken of so that the adherence to non-violence is complete. One should eat food as a bee draws nectar from a flower without harming it or as a cow grazes on the grass without uprooting it. The day Adinath partook of the cane juice is celebrated even today as the day of Akshay Tritiya. 
April 3 is birth anniversary of Adinath, the first Tirthankara

[[Category:Communities|JJAINA MYTHOLOGY
JAINA MYTHOLOGY, JAIN SCRIPTURES]]
[[Category:India|JJAINA MYTHOLOGY
JAINA MYTHOLOGY, JAIN SCRIPTURES]]
[[Category:Religion|JJAINA MYTHOLOGY
JAINA MYTHOLOGY, JAIN SCRIPTURES]]

=Also in this series=
[[The Indian Sect Of The Jainas-I]]   
[[The Indian Sect Of The Jainas-II]]
[[The Indian Sect Of The Jainas: Appendices]] 
[[Jaina Mythology ]]

[[Category:Communities|J
JAINA MYTHOLOGY]]
[[Category:India|J
JAINA MYTHOLOGY]]
[[Category:Religion|J
JAINA MYTHOLOGY]]