In  Nemi,  the  22nd  Bodha,  we  see  more  than  the  dawn  of
history,  and  in  Parsva,  the  23rd,  we  have  "an  admittedly
historical  person  (S.B.E.  45,  ii.  xxi.)  who  lived  250  years  before
Maha-Vira,"  or  about  950  B.c.  His  followers  are  noticed  in  the
days  of  Maha-Vira — a  century  before  whose  coming  the  faith
had  waned  and  was  in  a  chaotic  state.  Parsvas  two  leading
disciples,  Kisi  and  Gautama,  had  laboured  hard  at  Sravasti,
about  900  b.c,  to  establish  the  churches,  and  retain  the  trouble-
some philosophical  and  skeptical  members;  but  ritualistic
divisions  here  arose  as  to  the  use  and  disuse  of  clothes  (which
the  1st  great  Jina  Bodhist  Rishabha  foreswore),  the  nature  of


I.  PARSVA  IS  HISTORICAL — TEACHING  AND  SECTARIES.  27

vows,  and  the  vital  question  of  all  Religions  to  the  present  hour,

whether  we  have  souls,  and  if  so,  apart  from  matter  or  our

bodies?  This  led  to  four  great  schools,  each  heretical  to  the  other.
1st  The  Kriyd-vddins — maintaining  that  there  is  a  soul

or  Atraan  apart  from  body,
2nd.  The  A-kriyd-vddins,  who  deny  this.
3rd.    Vainayikas,  who  claim  salvation  by  Bhakti,  i.e.  Faith
or  "  Religion"  or  "  Idolatry"  according  to  some.
4th.  Agndna-vddins  or  Agnostics,  who  give  no  opinion  on
the  above  or  similar  matters ;  claiming  insuffici-
ency of  knowledge,  (83),  and  therefore  an  inability
to  assert.    When  pressed,  they  said  it  was  enough
if  we  concerned  ourselves  about  matters  of  which
we  have   experience,  and   which   are   necessary
for  the  regulation  of  our  conduct;  and  so  said
Gotama   Sakya   Muni   some    four    and    a    half
centuries  later  (xxix.).
