[Footnote 1: We retain here and in Buddhism the usual terminology. Strictly speaking, Jainism is to Jina (the reformer's title) as is Bauddhism to Buddha, so that one should say Jinism, Buddhism, or Jainism, Bauddhism. Both titles, Jina and Buddha ('victor' and 'awakened'), were given to each leader; as in general many other mutual titles of honor were applied by each sect to its own head, Jina, Arhat ('venerable'), Mah[=a]v[=i]ra ('great hero'), Buddha, etc. One of these titles was used, however, as a title of honor by the Jains, but to designate heretics by the Buddhists, viz., T[=i]rthankara (T[=i]rthakara in the original), 'prophet' (see Jacobi, SBE. xxii. Introd. p. xx).]
[Footnote 2: It is possible, however, on the other hand, that both Vishnuite and Çivaite sects (or, less anglicized, Vaishnavas, Çaivas, if one will also say Vaidic for Vedic), were formed before the end of the sixth century B.C. Not long after this the divinities Çiva and Vishnu receive especial honor.]
[Footnote 3: The Beggar (Çramana, Bhikshu), the Renunciator (Sanny[=a]s[=i]n), the Ascetic (Yati), are Brahmanic terms as well as sectarian.]
[Footnote 4: The three great reformers of this period are Mah[=a]v[=i]ra, Buddha, and Gos[=a]la. The last was first a pupil and then a rival of Mah[=a]v[=i]ra. The latter's nephew, Jam[=a]li, also founded a distinct sect and became his uncle's opponent, the speculative sectarian tendency being as pronounced as it was about the same time in Hellas. Gos[=a]la appears to have had quite a following, and his sect existed for a long time, but now it is utterly perished. An account of this reformer and of Jam[=a]li will be found in Leumann's essay, Indische Studien, xvii. p. 98 ff. and in the appendix to Rockhill's Life of Buddha.]
[Footnote 5: The Nirgranthas (Jains) are never referred to by the Buddhists as being a new sect, nor is their reputed founder, N[=a]taputta, spoken of as their founder; whence Jacobi plausibly argues that their real founder was older than Mah[=a]v[=i]ra, and that the sect preceded that of Buddha. Lassen and Weber have claimed, on the contrary, that Jainism is a revolt against Buddhism. The identification of N[=a]taputta (Jñ[=a]triputra) with Mah[=a]v[=i]ra is due to Bühler and Jacobi (Kalpas[=u]tra, Introd. p.6).]
[Footnote 6: According to Jacobi, ZDMG. xxxviii. 17, the split in the party arose in this way. About 350 B.C. some Jain monks under the leadership of Bhadrab[=a]hu went south, and they followed stricter rules of asceticism than did their fellows in the north. Both sects are modifications of the original type, and their differences did not result in sectarian separation till about the time of our era, at which epoch arose the differentiating titles of sects that had not previously separated into formal divisions, but had drifted apart geographically.]
[Footnote 7: Compare Jacobi, loc. cit. and Leumann's account of the seven sects of the Çvet[=a]mbaras in the essay in the Indische Studien referred to above. At the present day the Jains are found to the number of about a million in the northwest (Çvet[=a]mbaras), and south (Digambaras) of India. The original seat of the whole body in its first form was, as we have said, near Benares, where also arose and flourished Buddhism.]
[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!]