fined to this sense*. Thus in the Kadamba copperplates deciphered by me some years ago, it is unmistakably applied to Jaina ascetics++ But further, assuming the "confusion" alleged by Professor Wilson to be proved, I still do not know from what materials we can draw the inference that that "confusion” is characteristic of the period referred to by him. Other words, which have undoubtedly been specifically appropriated by Jainism, may be found used in Buddhistic works Arhat++, I for instance, or Jina$, And the doctrines of the Jainas and Buddhists are in so many respects identical that in the eyes of Brahmaņas, the "confusion" may well have taken place, even when both the heretical sects were living side by side in the countryØ#. The truth is, that there is nothing in this "confusion, even if it was a proved fact, from which any such chronological inference could be drawn as has been drawn by professor Wilson. The position of the Jaina Jîvasiddbi in our play, however, is to be noticed as indicating the tolerant spirit of the times. Although as belonging to a heretical sect, the sight of him is supposed to be inauspicious, *॥ he is still admitted into the confidence of ministers of State. Chanakya, the Brâhmana minister, introduces him to Råkshasa; $ and Rakshasa, also a Brâhmaņa minister, becomes so close a friend of his, as to speak of his heart itself having been taken possession of by the enemy, when he finds that Jivasiddhi is like the others, merely a tool of Chanakya** On the other hand, the questionable purposes for which Jîvasiddhi, in his character of Jaina ascetic, is actually employed, may find their parallels in the stories of Devasmitâ in the Kathâsaritsâgara and of Nitambavatî in the Das'akumâracharita,##where Bauddha
- See Indian Antiquary, Vol. IX. p. 122; Vol. X., p. 143. See, too,
Brihadâranyaka Upanishad, p 796 and Sankara's Bhashya thereon, with which compare Beal's 7.-Hian, p, 5; J. R. A. S., Vol. XVI., p. 230 et seq., Vol. IX. (N. S.), p. 169; Dowson's Elliott, Vol. I., p. 506.
- See J. B. B. R. A. S.,
Vol. XII. p. 321. ##See J.R.A.S. (N. S.), Vol. IV., p. 310. $ Nâgananda, p. 1; Cf. Barth, Indian Religions, p. 142; Kielhorn's Report on Sanskrit MSS., p. 34. Fergusson's Architecture, p. 233. *॥See Barth's Religions of India, p. 147 1P. 212. $ P. 71.
- P. 258. ##See
Kathâsaritsâgara, Taranga XIII., st. 68 et seq. and Das'akumâracharita, p. 121, ( Calc. ed.) These stories may, perhaps, be taken as indicating the same antagonism to these “heretical sects" which is shown in the superstition regarding the sight of them being inauspicious, &c. Cf. also Indian Antiquary, Vol.VII., p. 201; Beal's Fa-Kian, p. 169; Varâhamihira’s Brihatsamhitâ ch. 78, st. 9, and Weber's History of Indian Literature, p. 281 (n.)
