[Footnote 241:  E.g. VII. 116, VI. 105, VI. 83.]

[Footnote 242:  E.g. V. 7, XI. 9.]

[Footnote 243:  E.g. V. 4, XIX. 39, IV. 37, II. 8, XIX. 34, VIII. 7.]

[Footnote 244:  A. V XI. 6.]

[Footnote 245:  See, for instance, Du Bose, The Dragon, Image and Demon, 1887, pp. 320-344.]

[Footnote 246:  Atanatiya and Mahasamaya.  Dig.  Nik.  XX. and XXXII.]

[Footnote 247:  See Crooke’s Popular Religion of Northern India, vol.  II. chap. ii.]

[Footnote 248:  In the Brahma-Jala and subsequent suttas of the Digha Nikaya.]

[Footnote 249:  See Rhys Davids’ Dialogues of the Buddha, vol.  I. p. 7, note 4, and authorities there quoted.]

[Footnote 250:  Krishna is perhaps mentioned in the Chand.  Up.  III. 17. 6, but in any case not as a deity.]

[Footnote 251:  See, besides the translations mentioned below, Buehler, Ueber die indische Secte der Jainas 1887; Hoernle, Metaphysics and Ethics of the Jainas 1908; and Guerinot, Essai de Bibliographie Jaina and Repertoire d’Epigraphie Jaina; Jagmanderlal Jaini, Outlines of Jainism; Jacobi’s article Jainism in E.R.E..  Much information may also be found in Mrs Stevenson’s Heart of Jainism.  Winternitz, Geschichte d.  Indischen Literatur, vol.  II. part II. (1920) treats of Jain literature but I have not been able to see it.]

[Footnote 252:  In J.R.A.S. 1917, pp. 122-130 s.v.  Venkatesvara argues that Vardhamana died about 437 B.C. and that the Niganthas of the Pitakas were followers of Parsva.  His arguments deserve consideration but he seems not to lay sufficient emphasis on the facts that (a) according to the Buddhist scriptures the Buddha and Gosala were contemporaries, while according to the Jain scriptures Gosala and Vardhamana were contemporaries, (b) in the Buddhist scriptures Nataputta is the representative of the Niganthas, while according to the Jain scriptures Vardhamana was of the Nata clan.]

[Footnote 253:  The atoms are either simple or compound and from their combinations are produced the four elements, earth, wind, fire and water, and the whole material universe.  For a clear statement of the modern Jain doctrine about dharma and adharma, see Jagmanderlal Jaini, l.c. pp. 22 ff.]

[Footnote 254:  Jiva, ajiva, asrava, bandha, samvara, nirjara, moksha.  The principles are sometimes made nine by the addition of punya, merit, and papa, sin.]

[Footnote 255:  Paudgalikam karma.  It would seem that all these ideas about Karma should be taken in a literal and material sense.  Karma, which is a specially subtle form of matter able to enter, stain and weigh down the soul, is of eight kinds (1 and 2) jnana- and darsana-varaniya impede knowledge and faith, which the soul naturally possesses; (3) mohaniya causes delusion; (4) vedaniya brings pleasure and pain; (5) ayushka fixes the length of life; (6) nama furnishes individual characteristics, and (7) gotra generic; (8) antaraya hinders the development of good qualities.]