(as might be expected from the likeness of the circumstances)
resemble in many points the Buddhist directions for the laity, and indeed
are often identical with regard to the language used. Much is however
specially in accordance with Brahmanic doctrines. [Footnote: The
_Upasakada['s]a Sutra_ treats of the right life of the laity,
Hoernle, pp. 11-37 (Bibl. Ind.), and Hemachandra, _Yogasutra_,
Prakasa ii and iii; Windisch, _Zeitschrift der Deutsch Morg. Ges._
Bd. XXVIII, pp. 226-246. Both scholars have pointed out in the notes to
their translations, the relationship between the precepts and terms, of
the Jainas and Buddhists. The Jainas have borrowed a large number of rules
directly from the law books of the Brahma[n.]s. The occupations forbidden
to the Jaina laity are almost all those forbidden by the Brahmanic law to
the Brahma[n.], who in time of need lives like a Va[=i]['s]ya.
Hemachandra, _Yoga['s]astra_, III, 98--112 and _Upasakada['s]a
Sutra_, pp. 29-30, may be compared with Manu, X, 83-89, XI, 64 and 65,
and the parallel passages quoted in the synopsis to my translation
(_S.B.E._ Vol. XXV).] In practical life Jainism makes of its laity
earnest men who exhibit a stronger trait of resignation than other Indians
and excel in an exceptional willingness to sacrifice anything for their
religion. It makes them also fanatics for the protection of animal life.
Wherever they gain influence, there is an end of bloody sacrifices and of
slaughtering and killing the larger animals.

The union of the laity with the order of ascetics has, naturally,
exercised a powerful reaction on the former and its development, as well
as on its teaching, and is followed by similar results in Jainism and
Buddhism. Then, as regards the changes in the teaching, it is no doubt to
be ascribed to the influence of the laity that the atheistic Jaina system,
as well as the Buddhist, has been endowed with a cult. The ascetic, in his
striving for _Nirva[n.]a_, endeavours to suppress the natural desire
of man to worship higher powers. In the worldly hearer, who does not
strive after this goal exclusively, this could not succeed. Since the
doctrine gave no other support, the religious feeling of the laity clung
to the founder of it: Jina, and with him his mythical predecessors, became
gods. Monuments and temples ornamented with their statues were built,
especially at those places, where the prophets, according to legends, had
reached their goal. To this is