Page:The People of India — a series of photographic illustrations, with descriptive letterpress, of the races and tribes of Hindustan Vol 4.djvu/279

BHABEA, tortoise. The water is under the earth, and below it darkness and void. Persons committing sin in heaven become men, or animals, or inanimate substances, and sink into regions of torment. Thus the heavens are the true abodes of spirit in its various forms; and it is those spirits which are erring, which are born on earth in the forms of men and creatures, according to the degree of offence, and which, gradually expiated from sin by earthly endurance and good works, rise again to heaven; or, if more defiled by additional sin, sink into the lowest hells. The earth, therefore, is a place of probation for all degrees and forms of spirit, and its highest exercise is continual exercise of good works, among which the observance of all ritualistic provisions are the highest.

The daily ceremonies of a virtuous Jain are hardly less numerous and particular than those of a Brahmin. When he rises in the morning he must bathe; then shake out his clothes, to remove any insects that may have come into them while he slept. His mat or bedding must likewise be shaken. He then addresses certain prayers or incantations to his five chief saints, and to "wisdom, religious fight, excellent conduct, and devotion." He then visits his temple, walks round it three times, and, as he passes the door, makes obeisance to Parusnath, or other deified saint enshrined therein. He can now, if a secular person, return home and eat, and enter upon his business until the evening, when there are more prayers and observances of a similar nature; and before he retires to rest, he must recite certain incantations, to remove the sins of the day. Thus the person, who, by practising the duties of the Jain religion, renders himself worthy of the worship of Indra, who delivers himself from the chains of the world, obtaining complete emancipation from "matter," becomes a proper object of worship to all saints. Such are the deified saints who have attained the highest perfection, and are, as has been before stated, the present objects of worship.

Among the Jains there are nearly as many festivals as among Hindoos, but with different motive. The principal, in which all classes join, is the worship of the sacred book, the Kulpu Sootra, which is read in presence of all the Jains of the locality, rehgious as well as secular. The particulars of the ceremony are thus described. "On the day before the commencement of this festival, the book is richly adorned and carried in procession, the Jains, on foot and on horseback, and in palankeens, following with music and dancing. In the house where the festival is held, the book is placed on a throne, while the company stand before it with joined hands. They afterwards sit for some time, and listen to hymns in praise of their devotees and religion. Part of the day is kept as a fast, but it closes with an entertainment. Offerings are also presented to the book and to the reader."

The Jain religion, strictly speaking, is one to be followed by ascetics only. In this respect it follows, in some measure, the doctrines of the Patanjulie system of Hindoo philosophy; and ascetics abound among the sect. They have not,