[Footnote 12:  See the list of the Bertin MSS.; Weber, Berlin MSS. vol. ii. 1892; and the thirty-third volume of the German Oriental Journal, pp. 178, 693.  For an account of the literature see also Jacobi’s introduction to the SBE. vol. xxii; and Weber, Ueber die heiligen Schriften der Jaina in vols. xvi, xvii of the Indische Studien (translated by Smyth in the Indian Antiquary); and the Bibliography (below).]

[Footnote 13:  A case of connection in legends between Buddhist and Jain is mentioned below.  Another is the history of king Paesi, elaborated in Buddhistic literature (Tripitaka) and in the second Jain Up[=a]nga alike, as has been shown by Leumann.]

[Footnote 14:  The Jain’s spirit, however, is not a world-spirit.  He does not believe in an All-Spirit, but in a plurality of eternal spirits, fire-spirits, wind-spirits, plant-spirits, etc.]

     [Footnote 15:  Compare Colebrooke’s Essays, vol.  II. pp.
     404, 444, and the Yogac[=a]stra cited above.]

     [Footnote 16:  This is not in the earlier form of the vow
     (see below).]

[Footnote 17:  II. 37 and 41.  Although the Brahman ascetic took the vow not to kill, yet is he permitted to do so for sacrifice, and he may eat flesh of animals killed by other animals (Gautama, 3. 31).]

[Footnote 18:  Loc. cit.  III. 37-38.  The evening and night are not times to eat, and for the same reason “The Gods eat in the morning, the Seers at noon, the Fathers in the afternoon, the devils at twilight and night” (ib. 58).  For at night one might eat a a living thing by mistake.]

     [Footnote 19:  Loc. cit.  II. 27.]

[Footnote 20:  The pun m[=a][.m]sa, “Me eat will be hereafter whose meat I eat in this life” (Lanman), shows that Jain and Brahman believed in a hell where the injured avenged themselves (Manu, V. 55; HYC.  III. 26), just as is related in the Bhrigu story (above).]

     [Footnote 21:  By intuition or instruction.]

     [Footnote 22:  Loc. cit.  I. 15 ff.]

     [Footnote 23:  Loc. cit. 121 ff.  Wilson, Essays, I. 319,
     gives a description of the simple Jain ritual.]

     [Footnote 24:  Who says “may be.”]

     [Footnote 25:  Mukunda.]

[Footnote 26:  This ‘keeping vasso’ is also a Brahmanic custom, as Buehler has pointed out.  But it is said somewhere that at that season the roads are impossible, so that there is not so much a conscious copying as a physical necessity in keeping vasso; perhaps also a moral touch, owing to the increase of life and danger of killing.]

[Footnote 27:  In the lives of the Jinas it is said that Jn[=a]triputra’s (N[=a]taputta’s) parents worshipped the ‘people’s