of the Brâhmanic rules for penitents. The outward marks of the order
closely resemble those of the Sannyâsin. The life of wandering during
eight months and the rest during the rainy season agree exactly; and in
many other points, for example in the use of confession, they agree with
the Buddhists. They agree with Brâhmaṇs alone in ascetic self-torture,
which Buddhism rejects; and specially characteristic is the fact that
ancient Brâhmanism recommends starvation to its penitents as beneficial.
[Footnote: An example may be found in Jacobi's careful comparison of the
customs of the Brâhmanic and Jaina ascetics, in the beginning of his
translation of the _Âchârâṅga Sûtra, S.B.E._, Vol. XXII, pp.
xxi—xxix. In relation to the death by starvation of Brahmanical hermits
and Sannyâsin, see Âpastamba, _Dharmasûtra_, in S.B.E. Vol. II, pp.
154, 156, where (IT, 22, 4 and II, 23, 2) it, says of the penitents who
have reached the highest grade of asceticism: "Next he shall live on water
(then) on air, then on ether".]

The doctrine of the right way for the Jaina laity differs from that for
the ascetics. In place of the five great vows appear mere echoes. He vows
to avoid only serious injury to living beings, i.e. men and animals; only
the grosser forms of untruth—direct lies; only the most flagrant forms of
taking, what is not given, that is, theft and robbery. In place of the
oath of chastity there is that of conjugal fidelity. In place of that of
self-denial, the promise is not greedily to accumulate possessions and to
be contented. To these copies are added seven other vows, the
miscellaneous contents of which correspond to the special directions for
the discipline of ascetics. Their object is, partly to bring the outward
life of the laity into accordance with the Jaina teaching, especially with
regard to the protection of living creatures from harm, and partly to
point the heart to the highest goal. Some contain prohibitions against
certain drinks, such as spirits; or meats, such as flesh, fresh butter,