instead of the individual's name, as for example, 'the son of the Sâkiya'
is put for Buddha-Sâkiyaputta, so that it is difficult not to suppose that
Nâtaputta or Jñâtiputra, the leader of the Nigaṇṭha or Nirgrantha
sect, is the same person as Vardhamâna, the descendant of the Jñâti family
and founder of the Nirgrantha or Jaina sect. If we follow up this idea,
and gather together the different remarks of the Buddhists about the
opponents of Buddha, then it is apparent that his identity with Vardhamâna
is certain. A number of rules of doctrine are ascribed to him, which are
also found among the Jainas, and some events in his life, which we have
already found in the accounts of the life of Vardhamâna, are related.

In one place in the oldest part of the Singalese canon, the assertion is
put into the mouth of Nigaṇṭha Nâtaputta, that the
_Kiriyâvâda_—the doctrine of activity, separates his system from
Buddha's teaching. We shall certainly recognise in this doctrine, the rule
of the _Kiriyâ_, the activity of souls, upon which Jainism places so
great importance. [Footnote: Jacobi, _Zeitschrift der Deutsch. Morg.
Ges._ Bd. XXXIV, S. 187; _Ind. Antiq._ Vol. IX, p. 159.] Two other
rules from the doctrine of souls are quoted in a later work, not
canonical: there it is stated, in a collection of false doctrines which
Buddha's rivals taught, that Nigaṇṭha asserts that cold water was
living. Little drops of water contained small souls, large drops, large
souls. Therefore he forbade his followers, the use of cold water. It is
not difficult, in these curious rules to recognise the Jaina dogma, which
asserts the existence of souls, even in the mass of lifeless elements of
earth, water, fire, and wind. This also proves, that the Nigaṇṭha
admitted the classification of souls, so often ridiculed by the
Brâhmaṇs, which distinguishes between great and small. This work, like
others, ascribes to Nigaṇṭha the assertion, that the so-called three
_daṇḍa_—the three instruments by which man can cause injury to