added a kind of worship, consisting of
offerings of flowers and incense to Jina, of adoration by songs of praise
in celebration of their entrance into _Nirva[n.]a_, of which the
Jaina makes a great festival by solemn processions and pilgrimages to the
places where it has been attained. [Footnote: For the Jaina ritual, see
_Indian Antiquary_. Vol. XIII, pp. 191-196. The principal sacred
places or Tirthas are--Sameta ['S]ikhara in Western Bengal, where twenty
of the Jinas are said to have attained Nirva[n.]a; ['S]atrunjaya and
Girnar in Kathiawa[d.] sacred respectively to [R.]ishabhanatha and
Neminatha; Chandrapuri where Vasupujya died; and Pawa in Bengal at which
Vardhamana died.--Ed.] This influence of the laity has become, in course
of time, of great importance to Indian art, and India is indebted to it
for a number of its most beautiful architectural monuments, such as the
splendid temples of Abu, Girnar and ['S]atrunjaya in Gujarat. It has also
brought about a change in the mind of the ascetics. In many of their hymns
in honour of Jina, they appeal to him with as much fervour as the
Brahma[n.] to his gods; and there are often expressions in them, contrary,
to the original teaching, ascribing to Jina a creative power. Indeed a
Jaina description of the six principal systems goes so far as to number
Jainism--as also Buddhism--among the theistic religions. [Footnote: The
latter assertion is to be found In the _Sha[d.]dar['s]anasamuchchaya_
Vers. 45, 77-78. A creative activity is attributed to the Jinas even in
the Kuhaon inscription which is dated 460-461 A.D. (_Ind. Antiq_.
Vol. X, p. 126). There they are called _adikartri_ the 'original
creators'. The cause of the development of a worship among the Jainas was
first rightly recognised by Jacobi, _S.B.E._ Vol. XXII, p. xxi. The
Jaina worship differs in one important point from that of the Buddhists.
It recognised no worship of relics.]

But in other respects also the admission of the laity has produced
decisive changes in the life of the clergy. In the education of worldly
communities, the ascetic--whose rules of indifference toward all and every
thing, make him a being concentrated entirely upon himself and his
goal--is united again to humanity and its interests. The duty of educating
the layman and watching over his life, must of necessity change the
wandering penitents into settled monks--who dedicate themselves to the
care of souls, missionary activity, and the acqui