Nothing, perhaps, better illustrates the difference between Br[=a]hmanism, Buddhism, and Jainism than the daily prayer used in all three systems. That of the Br[=a]hmans is in Sanskrit (from Rig-veda iii. 62. 10), and is addressed to the Supreme Being as giver of life and illumination. It is a prayer for greater knowledge and enlightenment: thus, "Let us meditate on that excellent glory of the divine Vivifier. May He stimulate our understandings." That of the Jainas, also called by them G[=a]yatr[=i], is in M[=a]gadh[=i] Pr[=a]krit, and is in five short clauses to the following effect:--"I venerate the sages who are worthy of honour (_arhat_). I venerate the saints who have achieved perfection. I venerate those who direct our religious worship. I venerate spiritual instructors. I venerate holy men (_s[=a]dhus_) in all parts of the world." This is obviously no real prayer, but a mere formula, expressive of veneration for human excellence, like that used by the Buddhists, which is perhaps the simplest of all,--"Reverence to the incomparable Buddha;" or (as in Thibet), "Reverence to the jewel in the lotus."[9] Br[=a]hmans, Jains, and Buddhists all alike aim at the attainment of perfect knowledge; but the Br[=a]hman, by his G[=a]yatr[=i] prayer, acknowledges his dependence on a Supreme Being as the source of all enlightenment; while the formulas of Jains and Buddhists are simply expressive of their belief in the divinity of humanity--the efficacy of human example, and the power of unassisted human effort.