The Gaina counterpart to these tenets can be collected from the Uttaradhyayana XXIX. By austerities he cuts off Karman,' section 27. 'By renouncing activity he obtains inactivity; by ceasing to act he acquires no new Karman, and destroys the Karman he had acquired before,' section 37. The last stages in this process are fully described in section section 71,

[paragraph continues] 72. And again, in XXXII, v. 7, we read: 'Karman is the root of birth and death, and birth and death they call misery.' The nearly identical verses 34, 47, 60, 73, 86, 99 may be thus condensed: 'But a man who is indifferent to the object of the senses, and to the feelings of the mind [this comes nearest to the Buddhist vedana, perception], is free from sorrows; though still in the Samsara, he is not afflicted by that long succession of pains. just as the leaf of the Lotus (is not moistened) by water.'

The above assertion that Nataputta claimed the possession of perfect knowledge and faith, requires no further proof; for it is one of the fundamental dogmas of the Gainas.

Another piece of information about Nigantha doctrines may be gathered from the Mahavagga VI, 31 (S. B. E., vol. xvii, p. 108 ff.) There a story is told of Siha , the general of the Likkhavis, who was a lay disciple of Nataputta. He wanted to pay the Buddha a visit, but Nataputta tried to dissuade him from it, because the Niganthas held the Kriyavada, while the Buddha taught the Akriyavada. Siha, however, setting his master's prohibition at nought, went to the Buddha on his own account, and was, of course, converted by him. Now the statement that the Niganthas embraced the Kriyavada is borne out by our texts; for in the Sutrakritanga I, 12, 21, below, p. 319, it is said that a perfect ascetic 'is entitled to expound the Kriyavada;' and this doctrine is thus expressed in the Akaranga Sutra I, 1, 1, 4 (part i, p. 2): 'He believes in soul, believes in the world, believes in reward, believes in action (believed to be our own doing in such judgments as these): "I did it;" "I shall cause another to do it;" "I shall allow another to do it.'

Another lay disciple of Mahavira, converted by the Buddha, was Upali. As narrated in the Magghima Nikaya 56, he ventured upon a dispute with him whether the sins of the mind are heaviest, as the Buddha teaches, or the