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[Footnote 2: It is possible, however, on the other hand, that both Vishnuite and Çivaite sects (or, less anglicized, Vaishnavas, Çaivas, if one will also say Vaidic for Vedic), were formed before the end of the sixth century B.C. Not long after this the divinities Çiva and Vishnu receive especial honor.]
[Footnote 3: The Beggar (Çramana, Bhikshu), the Renunciator (Sanny[=a]s[=i]n), the Ascetic (Yati), are Brahmanic terms as well as sectarian.]
[Footnote 4: The three great reformers of this period are Mah[=a]v[=i]ra, Buddha, and Gos[=a]la. The last was first a pupil and then a rival of Mah[=a]v[=i]ra. The latter's nephew, Jam[=a]li, also founded a distinct sect
and became his uncle's opponent, the speculative sectarian tendency being as pronounced as it was about the same time in Hellas. Gos[ra]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(=alli 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 (Jñ[=a]triputra) with Mah[=a]v[=i]ra is due to Bühler 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[ra]hu went south, and they followed stricter rules of