[Footnote 256:  Kevalam also called Jnana, moksha, nirvana.  The nirvana of the Jains is clearly not incompatible with the continuance of intelligence and knowledge.]

[Footnote 257:  Uttaradhyayana XXXVI. 64-68 in S.B.E. XLV. pp. 212-213.]

[Footnote 258:  S.B.E. XLV. p. xxvii.  Bhandarkar Report for 1883-4, pp. 95 ff.]

[Footnote 259:  Somewhat similar seems to be the relation of Jainism to the Vaiseshika philosophy.  It accepted an early form of the atomic theory and this theory was subsequently elaborated in the philosophy whose founder Kanada was according to the Jains a pupil of a Jain ascetic.]

[Footnote 260:  E.g. see Acaranga S. I. 7. 6.]

[Footnote 261:  They seem to have authority to formulate it in a form suitable to the needs of the age.  Thus we are told that Parsva enjoined four vows but Mahavira five.]

[Footnote 262:  When Gotama after attaining Buddhahood was on his way to Benares he met Upaka, a naked ascetic, to whom he declared that he was the Supreme Buddha.  Then, said Upaka, you profess to be the Jina, and Gotama replied that he did, “Tasma ’ham Upaka jinoti.” (Mahavag.  I. 6. 10.)]

[Footnote 263:  The exact period is 100 billion sagaras of years.  A sagara is 100,000,000,000 palyas.  A palya is the period in which a well a mile deep filled with fine hairs can be emptied if one hair is withdrawn every hundred years.]

[Footnote 264:  See M. Bloomfield, Life and Stories of Parcvanatha (1919).]

[Footnote 265:  See the discussions between followers of Parsva and Mahavira given in Uttaradhyayana XXIV. and Sutrakritanga II. 7.]

[Footnote 266:  There are many references to the Niganthas in the Buddhist scriptures and the Buddha, while by no means accepting their views, treats them with tolerance.  Thus he bade Siha, General of the Licchavis, who became his disciple after being an adherent of Nataputta to continue to give alms as before to Nigantha ascetics (Mahavag.  VI. 32).]

[Footnote 267:  Especially among the Ajivikas.  Their leader Gosala had a personal quarrel with Mahavira but his teaching was almost identical except that he was a fatalist.]

[Footnote 268:  Uttaradhyayana.  XXIII. 29.]

[Footnote 269:  According to Svetambara tradition there was a great schism 609 years after Mahavira’s death.  The canon was not fixed until 904 (? 454 A.D.) of the same era.  The Digambara traditions are different but appear to be later.]

[Footnote 270:  See especially Guerinot, Repertoire d’Eipigraphie Jaina]

[Footnote 271:  So Buehler, Pillar Edict no.  VIII.  Senart Inscrip. de Piyadasi II. 97 translates somewhat differently, but the reference to the Jains is not disputed.]

[Footnote 272:  Rock Edict VI.]

[Footnote 273:  Rice (Mysore and Coorg from the Inscriptions, 1909, p. 310) thinks that certain inscriptions at Sravana Belgola in Mysore establish that this tradition is true and also that the expedition was accompanied by King Candragupta who had abdicated and become a Jain ascetic.  But this interpretation has been much criticised.  It is probably true that a migration occurred and increased the differences which ultimately led to the division into Svetambaras and Digambaras.]