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Lord Mahåvira
of the Pitakas. But I have not yet met with a distinct mention of the Buddhas in any of the old Jaina Sûtras, though they contain lengthy legends about Jamali, Gosala and other heterodox teachers. If follows that the Nirgranthas were considered by the Buddhas an important sect, whilst the Nirgranthas could ignore their adversaries. As this is just the reverse position to that which both sects mutually occupy in all after-times, and as it is inconsistent with out assumption of a contemporaneous origin of both creeds, we are driven to the conclusion that the Nirgranthas were not a newly-founded sect in Buddha's time. This seems to have been the opinion of the authors of the Pitakas too: for we find no indication of the contrary in them. In James d'Alwis' paper on the Six Tirthankaras, the “Digambaras" appear to have been regarded as an old order of asceties, and all of those heretical teachers betray the influence of Jainism in their doctrines or religious practices, as we shall now point out.
Gosâla Makkhaliputta was the slave of a nobleman. His master from whom he ran away, “pursued him and seized him by his garments; but they loosening Gosâla effected his escape naked. In this state he entered a city, and passed for Digambara Jaina or Buddha, and founded the sect which was named after him." According to the Jainas he was originally a disciple of Mahâvîra, but afterwards set himself up for a Tîrthankara. In the Mahâuîrachâritra of Hemachandra, he defends the precept of nakedness against the pupils of Pârsva, and “gets beaten, and almost killed by the women of a village in Magadha, because he is a naked Sramana, or mendicant." _Wilson, Works, vol. 1. p. 294, note 2.
Purâna Kâsyapa declined accepting clothes "thinking that as a Digambara he would be better respected."
Ajita Kesakambala believed trees and shrubs to have a jîca, and that “one who cut down a tree, or destroyed a creeper, was guilty and a murderer.”
Kakudha Kâtyâyana also "declared that cold water was imbued with a soul.”
The preceding four Tîrthankaras appear all to have adopted some or other doctrines or practices which make part of the Jaina system, probably from the Jainas themselves. More difficult is the case with Sanjaya Belâtthaputta. For the account of his doctrines
