culative sectarian tendency
being as pronounced as it was about the same time in Hellas.
Gos[=a]la appears to have had quite a following, and his
sect existed for a long time, but now it is utterly
perished. An account of this reformer and of Jam[=a]li will
be found in Leumann's essay, _Indische Studien_, xvii. p. 98
ff. and in the appendix to Rockhill's _Life of Buddha_.]

[Footnote 5: The Nirgranthas (Jains) are never referred to
by the Buddhists as being a new sect, nor is their reputed
founder, N[=a]taputta, spoken of as their founder; whence
Jacobi plausibly argues that their real founder was older
than Mah[=a]v[=i]ra, and that the sect preceded that of
Buddha. Lassen and Weber have claimed, on the contrary, that
Jainism is a revolt against Buddhism. The identification of
N[=a]taputta (Jn[=a]triputra) with Mah[=a]v[=i]ra is due to
Buehler and Jacobi (Kalpas[=u]tra, Introd. p.6).]

[Footnote 6: According to Jacobi, ZDMG. xxxviii. 17, the
split in the party arose in this way. About 350 B.C. some
Jain monks under the leadership of Bhadrab[=a]hu went south,
and they followed stricter rules of asceticism than did
their fellows in the north. Both sects are modifications of
the original type, and their differences did not result in
sectarian separation till about the time of our era, at
which epoch arose the differentiating titles of sects that
had not previously separated into formal divisions, but had
drifted apart geographically.]

[Footnote 7: Compare Jacobi, _loc. cit_. and Leumann's
account of the seven sects of the Cvet[=a]mbaras in the
essay in the _Indische Studien_ referred to above. At the
present day the Jains are found to the number of about a
million in the northwest (Cvet[=a]mbaras), and south
(Digambaras) of India. The original seat of the whole body
in its first form was, as we have said, near Benares, where
also arose and flourished Buddhism.]

[Footnote 8: Hemacandra's Yogac[=a]stra, edited by Windisch,
ZDMG. xxviii. 185 ff. (iii. 133). The Jain's hate of women
did not prevent his worshipping goddesses as the female
energy like the later Hindu sects. The Jains are divided in
regard to the possibility of woman's salvation. The
Yogac[=a]stra alludes to women as 'the lamps that burn on
the road that lea