For there can be no doubt that different lines of philosophical speculation were developed by the Br[=a]hmans at a very early period. All such speculations were regarded by them as legitimate phases of their own religious system. In some localities where Br[=a]hmanism was strong and dominant, rationalism was restrained within orthodox limits. In other places it diverged into unorthodox sceptical inquiries. In others into rank heresy and schism. Buddhism and Jainism represented different schools of heretical philosophical speculation which were in all likelihood nearly synchronous in their origin. That is to say, Gautama, the founder of Buddhism, and P[=a]rs´van[=a]tha, the probable founder of Jainism, may have lived about the same time in different parts of India. Nor is it unreasonable to conjecture that both these freethinkers may have followed closely on Kapila, the reputed founder of the S[=a]nkhya system and typical representative of rationalistic Br[=a]hmanism.[5] By far the most popular of the three was Gautama, commonly called the Buddha. The influence of his personal character, combined with the extraordinary persuasiveness of his teaching, was irresistible. His system spread with his followers and admirers in every direction, and threw all kindred systems into the shade. Very soon Buddhistic doctrines leavened the religions of the whole Indian peninsula, from Afgh[=a]nist[=a]n to Ceylon. They found their way into every home. They became domesticated in the cottages of peasants and palaces of kings. As to Jainism, centuries elapsed before it emerged from the obscurity to which the greater popularity of Buddhism had consigned it. Nor, even when its rival was extinguished, did it ever rise above the rank of an insignificant sect. At present the total number of Jainas in all India does not exceed 400,000, at least half of whom are found in the Bombay Presidency.