In one place in the oldest part of the Singalese canon, the assertion is put into the mouth of Nigaṇṭha Nâtaputta, that the _Kiriyâvâda_—the doctrine of activity, separates his system from Buddha's teaching. We shall certainly recognise in this doctrine, the rule of the _Kiriyâ_, the activity of souls, upon which Jainism places so great importance. [Footnote: Jacobi, _Zeitschrift der Deutsch. Morg. Ges._ Bd. XXXIV, S. 187; _Ind. Antiq._ Vol. IX, p. 159.] Two other rules from the doctrine of souls are quoted in a later work, not canonical: there it is stated, in a collection of false doctrines which Buddha's rivals taught, that Nigaṇṭha asserts that cold water was living. Little drops of water contained small souls, large drops, large souls. Therefore he forbade his followers, the use of cold water. It is not difficult, in these curious rules to recognise the Jaina dogma, which asserts the existence of souls, even in the mass of lifeless elements of earth, water, fire, and wind. This also proves, that the Nigaṇṭha admitted the classification of souls, so often ridiculed by the Brâhmaṇs, which distinguishes between great and small. This work, like others, ascribes to Nigaṇṭha the assertion, that the so-called three _daṇḍa_—the three instruments by which man can cause injury to creatures—thought, word, and body, are separate active causes of sin. The Jaina doctrine agrees also in this case, which always specially represents the three and prescribes for each a special control. [Footnote: Jacobi, _Ind. Antiq._ Vol. IX, p. 159.]