'He shall carry a cloth for straining water for the sake of purification.' 'He shall perform the necessary purifications with water which has been taken out (of a well or a tank) and has been strained .' These rules are strictly observed by the Gaina monks. They also carry a cloth for straining water. The commentator Govinda explains pavitra, a cloth for straining water,' by 'a bunch of Kusa grass for removing insects from the road : If Govinda be right, and had the authority of a really old tradition, which I do not doubt, we have here the Brahmanic counterpart of the broom (ragoharana or padapronkhana) with which the Gaina monks sweep the road and the place where they walk or sit down, for removing insects.

The outfit of a Brahmanic ascetic consists in sticks, a rope, a cloth for straining water, a water vessel, and an almsbowl : The Gaina monks also carry sticks, at least now-a-days, though I remember no passage in the Pitakas expressly allowing the use of a stick. They have also a rope belonging to the alms-bowl , an alms-bowl, and a water vessel . Of the cloth for straining water, and the broom, we have already spoken. The filter for the mouth (mukhavastrika) remains as the only article exclusively used

by the Gainas. On the whole, therefore, the Gainas were outfitted very much like their Brahmanic models, the Samnyasins or Bhikshus.

'Let him eat food, given without asking, regarding which nothing has been settled beforehand, and which has reached him accidentally, so much only as is sufficient to sustain life .' The reader will find on perusing the Gaina 'rules for begging ' that only that food is considered pure and acceptable' which has been obtained under exactly the same circumstances as have been laid down in the above rule of Baudhayana for Brahmanic ascetics. The Buddhists are not so strict in this regard, as they accept invitations for dinner, of course, prepared especially for them.

From the comparison which we have just instituted between the rules for the Brahmanic ascetic and those for the Gaina monk, it will be apparent that the latter is but a copy of the former. But now the question may be raised whether the Nirgrantha is a direct copy of the Samnyasin, or an indirect one. For it might be assumed that the Nirgrantha copied the Buddhist Bhikkhu, who himself was but a copy of the Samnyasin. As I have hinted above, this suggestion is not a probable one, for there being a model of higher antiquity and authority, the Gainas would probably have conformed rather to it than to the less respected and second-hand model of their rivals, the Buddhists. But besides this prima facie argument against the assumption in question, the adoption of certain Brahmanic rules, noticed above, by the Ginas, which were not followed by the Buddhists, proves that the latter were not the model of the former.