what the Gainas relate about his birth in the vicinity of that town, and which at the same time well agrees with his connection with the chief magistrate of the place. In addition to this, some tenets of the Niganthas, e. g. the Kiriyavâda and the belief that water is inhabited by souls, are mentioned in the sacred books of the Buddhists, in perfect accordance with the Gaina creed. Lastly, the Buddhists are correct in assuming the town Pâpâ as the scene of Nâtaputta's death.
Comparing this outline of Mahâvîra's life with that of Buddha's, we can detect little or nothing in the former which can be suspected as having been formed after the latter by tradition. The general resemblance between the lives of both is due to their being lives of ascetics, which from the nature of the things must present some uniformity, which certainly will appear greater to the mind of a European historian of our times than to that of an ancient Hindu. Some names of Mahâvîra's relations are similar to those of Buddha's: the former's wife was Yasodâ, the latter's Yasodharâ; the former's elder brother was Nandivardhana, the latter's step-brother Nanda; Buddha's name as a prince was Siddhartha, which was the name of Mahâvîra's father. But if the similarity of these names proves anything, it proves no more than that names of this description were much used then among the Kshatriyas, as surely they were at all times.[1] Nor is it to be wondered at that two Kshatriyas should have founded sects in opposition, or at least in disregard to the authority of the Brâhmans. For, as I shall try to prove in the sequel, the Kshatriyas were the most likely of all to become what the Brâhmans would call 'untrue ascetics.'
We shall now put side by side the principal events of Buddha's and Mahâvîra's lives, in order to demonstrate their difference. Buddha was born in Kapilavastu, Mahâvîra in a village near Vaisâlî; Buddha's mother died after his birth, Mahâvîra's parents lived to see him a grown-up man; Buddha turned ascetic during the lifetime and against the will of his father, Mahâvîra did so after the death of his parents and with the consent of those in power; Buddha led a life of austerities for six years, Mahâvîra for twelve; Buddha thought these years wasted time, and that all his penances were useless for attaining his end, Mahâvîra was convinced of the necessity of his
- ↑ See Petersburg Dictionary, ss. vv.
