Brâhmaṇ 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 _Shaḍdarśanasamuchchaya_
Vers. 45, 77-78. A creative activity is attributed to the Jinas even in
the Kuhâon inscription which is dated 460-461 A.D. (_Ind. Antiq_.
Vol. X, p. 126). There they are called _âdikartri_ 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 acquisition of knowledge, and
who only now and again fulfil the duty of changing their place of
residence. The needs of the lay communities required the continual
presence of teachers. Even should these desire to change from time to
time, it was yet necessary to provide a shelter for them. Thus the
Upâśraya or places of refuge, the Jaina monasteries came into
existence, which exactly correspond to the Buddhist Sanghârâma. With the
monasteries and the fixed residence in them appeared a fixed membership of
the order, which, on account of the Jaina principle of unconditional
obedience toward the teacher, proved to be much stricter than in Buddhism.