To shew his disregard of the kingdom, Muha-sŭtwă replied, "O Sire! why temptest thou me with perishing wealth, dying women, and youthful bloom? O king! what is love, the pleasant look, present delight, anxiety in pursuit of wealth, sons, and daughters, and wives, to me, who am released from the bonds of iniquity? I know that death will not forget me; therefore, of what use are pleasures and riches. As the shedding of ripe fruit is a constant evil, so to mankind death is a continual cause of anxiety. Of many people seen in the morning, how few are to be seen at night; and of the many seen in the evening, how few are to be seen in the morning! Virtuous deeds ought to be practised to-day, for who can tell but we must die to-morrow; nor is there any possible escape from the arrows of death. O Sire! thieves long after riches: I am freed from the bonds of iniquity. Return, return, O king! I have no desire for the kingdom."

Hearing these sayings, the king, as well as Chundra Dévee, with the sixteen thousand maidens, and all the nobles, were desirous of becoming mendicants. The king made proclamation, Whosoever wishes, let him come to my son, and become a priest. This he also caused to be published by the sound of the drum throughout the city. The inhabitants of the town, then, leaving their articles of merchandize in the market, and their houses open, quitted the town, and went out to the king, who thus, with many of his subjects, embraced a forest residence with Muha-sŭtwo. The hermitage granted by the angel was filled with people to the extent of six miles; Măha-sŭtwŭ also put his house of leaves in order: the women he placed in the interior, because women are apt to be afraid; to the men he assigned the yard.

All the people, taking of the fruit which had fallen on the ground, eat thereof, and performed the rites of ascetics. Maha-sutwă, by the power of his devotions being raised in the air, delivered virtuous and melifluous sayings.

At that time, a neighbouring monarch, hearing that the king of Varanusée had departed from the city, and had entered the wilderness as a hermit, said to himself, I will take possession of his kingdom: upon which he left his own capital, and entering the city of Varanusee, beheld it richly adorned. Ascending the palace, and struck with

Z z

son.

its gems, he said to himself, there must be some evil here, or the king of Kasheekŭ would not have left this wealth. Thus reflecting, he called seven persons who had been left behind, and enquired of them, Did any disaster befall your sovereign in this town? The drunkards replied, No, O king! The king enquired, Why, then, did he forsake it? They replied, Témee, the son of our sovereign, would not accept the government, but feigning himself deaf, dumb, &c. departed from the city, and entered the forest, to perform the rites of an ascetic, on which account our sovereign, accompanied by a great multitude, left this city, to practise the rites of an anchorite near his The illustrious monarch, hearing what they said, was overjoyed, and said, I also will become a hermit: by what gate did your sovereign depart? They replied, by the east gate. The king, accompanied by his attendants, departing out at the east gate, went toward the banks of the river. Muha-sutwu, informed of his approach, came from the forest, and, by the power of his devotion, being seated in the air, declared the melifluous sayings, on hearing which, this king also, with his army, became hermits under Mŏha-sutwu. In like manner, three other kings left their kingdoms, with an intention of taking Varanǎsee, but like the former they embraced a forest residence with Booddhu-sutwů. The elephants and horses became wild, the chariots fell to pieces, the coin of the treasuries, mingling with the sand of the hermitage, was reduced to earth; and the whole concourse of people, having accomplished their austerities, went to heaven. The elephants and horses, having had their minds enlightened in the society of the sages, were reproduced in the six abodes of the gods.

Sătwů, closing these virtuous instructions, said, "O ye mendicants, when I formerly left the city, I truly departed; but this is not the period of my departure.” He then collected together the Jată. At that time, the daughter of the goddess, who guarded the umbrella, and the charioteer, were reproduced; the angel became Ŭniroodhŭ; the father and mother were reproduced in an illustrious family; the remaining multitude were reproduced as the assembly of Booddhă. lame, and dumb, am declared to be God."

"I, the deaf,

SECTION 1III

Account of the Joinus.*

ེད་པ་ ༦༦༠་པ

"THE joinus," says Dr. F. Buchanan," are spread all over India; but at present are not numerous any where, except in Toolůvů. They allege, that formerly they extended over the whole of Aryů, or Bhürütü-kůndů, and that all those who had any just pretensions to be of kshutriyŭ descent, were of their sect. It no doubt appears clear, that, in the south of India, many powerful princes were their followers, till the time of Ramanoojū-acharyů.”

This sect is said to owe its rise to Rishŭbbă-dévů, a Hindoo, who se name occurs in page 10, of the first volume of this work, and who is said, in the Kōlpé-sõõtră,† a joină shastră, from which the greater part of the following account is extracted, to have been incarnate thirteen times. The Kulpu-sootrů gives the periods of these births, and declares, that at his last appearance, Rishubhŭ was born in the family of Ikshwakoo; his father's name was Nabhee, his mother's Mŭroo (the Shree Bhagăvětă calls her Méroo). At this time, says the same work, men were in an uncivilized state, supported not by their labour, but by the fruits of trees (külpŭ-vrikshŭ) which supplied spontaneously all their wants, and under which they dwelt, having no houses. The gods descended at the birth of Rishabhä, and, when he was grown to maturity, Indră came from heaven to give him in marriage. Bhŭrătă, and many other sons,

From the word jinŭ (ji, to conquer) this sect derives its name. He who has overcome the eight great crimes, is called jinů. These crimes are, eating at night; slaying any animal; eating the fruit of those trees that give milk, pumpkins, young bamboo plants; tasting honey, flesh; taking the wealth of others; taking by force a married woman; eating flowers, butter, cheese; and worshipping the gods of other religions.

+ This work is written in the Urdhŭ-magůjee and the Prakrită-Lǎnkéshwüree languages; three learned men have written commentaries on it, one of which, the Kůlpă-droomă-kŭlika, as well as the Kilpů-sootrů, are in the College library, Calcutta. The Kulpu-soōtrů is divided into three parts, comprizing the history of the

joinŭ mendicants, the duties of the wise, and of ascetics.

were the fruits of this marriage.* At the installation also of Rishubhŭ, Indră was present, and gave him a celestial throne. This monarch had the following titles of honour bestowed on him, the Great King, the Great Mendicant, the Great Joină,† the Perfect Saint, the Paragon of Virtue. He taught mankind to cultivate the earth, as well as the first acts of civilization, and afterwards adopted a person as his spiritual guide. Then, during a whole year, he presented gifts to the people, and renouncing his kingdom, went into a forest, where, for a thousand years, he continued the devotions of a hermit, and refined all his powers: to the hermits dwelling near him in the forest he explained the principles of religion, but initiated twelve persons as his chief disciples; eighty-four others he sent out to instruct the people of various countries. Near him were 84,000 joinus; 300,000 females mendicants; 300,500 other disciples, and 500,000 females who had begun to learn the principles of the joinŭ religion, beside many thousands more. At length, after residing several millions of years in this forest, at the close of the third of the six yoogus, he obtained absorption together with a thousand of his disciples.

After Rishubhă-dévă, twenty-two persons are mentioned in this work as the successive leaders of the sect: Újitu-nat'hu, Sămbhŭvă-nat'hů, Übhinŭndănă, Soomuteenat'hŭ, Pădmă-prubhoo, Sooparshwă-nat'hŭ, Chundrü-prubhoo,‡ Soovit-nat'hu, Sheetălă-nat'hŭ, Shréyangsă, Vasŭvů-põõjyŭ, Vimălă-nat'hŭ, Unŭntů-nat'hu, Dhărmănat’hŭ, Shantee-nat’hŭ, Koont’hŭ-nat’hă, Ŭră-nat'hé, Müllee-nat'hŭ, Mănăsŭ-vrātēe, Nŭmee-nat❜hu, Némŭ-nat’hů,§ and Parshwă-nat'hŭ :|| I give the account of the incarnation of Parshwă-nat'hŭ, who is here said to have descended from the tenth heaven, into the womb of Vamŭnŭ, the queen of Ŭshwů-sénů, on the fourth of the dark part of the moon, under the star Vishakha, in the month Choitrů, at Benares.

He

→ Gomǎtéshwǎrů-swamee is mentioned as another son by a different queen, and is said to have reigned at Oude. See A. R. vol. ix. p. 260.

+ The bramhůns place Rishŭbhŭ at the head of this atheistical sect: it is recorded in the 5th chapter of the Shree-bhagŭvětů, that the kings of Konkŭ, Vénkă, and Kootŭjă, witnessing his devotions, became joinus.

In the ninth vol. of the Asiatic Researches, facing p. 264, is a drawing of this anchorite.

This ascetic was the son of king Sămoodrů-vijŭyů, of Souveérů, in Trishătă.

Facing the 272d page of the ixth vol, of the Asiatic Researches is a drawing of this god, under the name of Jain-deo.

was born on the tenth of Poushu, at which time the gods descended, and celebrated a great feast. After he had lived to the age of thirty, he received the forms of initiation, and entered a forest with all the pomp of a king: but there he dismissed his courtiers and royal state, and assumed the dress of an ascetic. He took up his abode under an ŭshokŭ tree, and continued an ascetic for seventy years, when, from mount Shikhŭră, he, and thirty-three other joinŭ ascetics, obtained absorption. This happened at the close of the sookhumu-dookhůmŭ yoogŭ.

The last of the joinŭ yogees was Muha-vēērů, who is said to have been incarnate twenty-seven times, and at his last birth to have been the son of Siddhart’hŭ, a kshŭtriyů, of Kshůtriyů-koondă. As usual, in these extraordinary births, he performed many wonderful things while a child, and began his studies at the age of five. At school, however, he was so idle, that his tutor reproved him, but was unable to understand the answers given by the youth, till Indră appeared, and assured the teacher, that the youth was more than man, since he had already written a Săngskrită grammar, the Joinéndru. After leaving school, he pursued his pleasures for twentyeight years, during which time the king and queen died, and the eldest son was raised to the throne. Muha-vecrů now asked leave to retire from the world to a forest, but was detained two years by his elder brother, after which, distributing millions upon millions of money amongst the subjects, he took leave of his wife and children, and entered a forest, carried in triumph by ten thousand gods, the heavens raining flowers on the procession, and the gods singing his praises. Then, sitting down under a shady tree, in the presence of this divine assembly, he stripped himself of his royal garments, and put on those of an ascetic; after which the assembly broke up.

While here, he received many disciples, and became a great teacher. He practised the most rigid austerities, renouncing all food and clothing, as well as all intercourse with man, till at length he remained standing, like the trunk of a dead tree, unconscious of his bodily existence, and while in this state, obtained the exact knowledge of all things.

During his continuance in the place where he practised these austerities, he one day