tenets of their founders. If a sect begins to recognise another authority than that of the original founder of the main church, it either adopts another faith already in existence, or starts a new one. In the first case the previous existence of the Gaina faith in some form or other has to be admitted; in the second we must suppose that the malcontent Buddhists searched in their scriptures for an opponent of Buddha, on whom they might foist their heretical theories, a course in which they were not followed by any other of the many sects of Buddhism. Now, granted for argument's sake, that they really did what they are charged with, they must have proceeded with the utmost dexterity, making use of, and slightly altering all occasional hints about the Niganthas and Nâtaputta which they were able to hunt up in their ancient scriptures, inventing new facts, and fabricating documents of their own, which to all, not in the secret, would seem just as trustworthy as those of their opponents. Indeed the Buddhistical and Gaina traditions about Mahâvîra, the circumstances in, and the people with whom he lived, so very well tally with, complete and correct each other that the most natural and plausible way to account for this fact, which our preceding inquiry has established, seems to be that both traditions are, in the main, independent of each other, and record what, at the time of their attaining a fixed form, was regarded as historical truth.
We shall now consider the resemblance between Buddhism and Gainism which has struck so many writers on this topic and greatly influenced their opinion regarding their mutual relation. Professor Lassen[1] adduces four points of coincidence which, according to his opinion, prove that the Gainas have branched off from the Bauddhas. We shall discuss them one after the other.
Both sects give the same titles or epithets to their prophets: Gina, Arhat, Mahâvîra, Sarvagña, Sugata, Tathâgata, Siddha, Buddha, Sambuddha, Parinivrita, Mukta, &c. All these words occur more or less frequently in the writings of both sects; but there is this difference, that with the exception of Gina,
- ↑ Indische Alterthumskunde, IV, p. 763 seq.
