[Footnote 8: Hemacandra's Yogaç[=a]stra, edited by Windisch, ZDMG. xxviii. 185 ff. (iii. 133). The Jain's hate of women did not prevent his worshipping goddesses as the female energy like the later Hindu sects. The Jains are divided in regard to the possibility of woman's salvation. The Yogaç[=a]stra alludes to women as 'the lamps that burn on the road that leads to the gate of hell,' ii. 87. The Digambaras do not admit women into the order, as do the Çvet[=a]mbaras.] [Footnote 9: _Die Bharata-sage_, Leumann, ZDMG. xlviii. p.65. See also above in the S[=u]tras. With the Jains there is less of the monastic side of religion than with the Buddhists.] [Footnote 10: Jains are sometimes called Arhats on account of their veneration for the Arhat or chief Jina (whence Jain). Their only real gods are their chiefs or Teachers, whose idols are worshipped in the temples. Thus, like the Buddhist and some Hindu sects of modern times, they have given up God to worship man. Rather have they adopted an idolatry of man and worship of womanhood, for they also revere the female energy. Positivism has ancient models!] [Footnote 11: The Jain sub-sects did not differ much among themselves in philosophical speculation. Their differences were rather of a practical sort.] [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 Paêsi, 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 Yogaç[=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).]