Having during the progress of the foregoing Lectures, incidentally mentioned the subject of Jainism, I ought not to conclude them without explaining some of the chief points of difference between the system of the Jainas (conveniently contracted into Jains) and that of the Buddhists. The Jains in India, according to their own reckoning, number 1,222,000; but this is incorrect, for by the last Census they only number half a million. A great authority (Sir William Wilson Hunter) confirms this. (See his ‘Gazetteer’ and ‘Indian Empire.’)

Most scholars in the present day are of opinion that the Jaina Teacher Vardhamāna Mahā-vīra (Nātaputta) and Gautama Buddha were contempraries, and that Jains were an independent sceptical sect, probably a little antecedent to the Buddhists, and were their rivals. At any rate it seems certain that the Nigarṭhas or Dig-ambara Jains, that is, a sect of naked ascetics, existed before the Buddha's time, and that the Tripiṭaka alludes to them.

Probably Vardhamāna Mahā-vīra (usually called Mahā-vīra) was merely a reformer of a system proviously founded by a teacher named Pārṡva-nātha. Not much is known of the latter, though he is greatly honoured by the Jains. His images are ‘serpent-canopied’ like those of Buddha (p. 480). His pupils are called Pāsāvaććijja (for Pārṡāpatyīya, ‘belonging to the descendants of Pārṡva’). They were only bound by four vows, whereas Mahā-vīra's teaching imposed five vows.