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## English Translation:
32
Padmapurana
The text mentions the names of their wives, daughters, and granddaughters. This is another point that the necessary appointment [Verse No. 221-222], whose time of creation is not before the sixth century, also mentions. Veer Bhagwan has been included in the Kumar Shramanas, but this seems to be an acceptance of the Digambar belief.
[7] In this text, in the 83rd chapter, while describing the initiation of King Bharat, a verse is given as follows:
```
Aṇṇao gurūṇam bharhao kāuṇ tatth'alaṁkāram. Nisśesasanga rahi'o luñcai dhīro ṇipayakese || 5 ||
```
This actually mentions Bharat Maharaj renouncing all possessions and cutting his hair, giving up clothes and ornaments, but the reading "kāuṇ tatth'alaṁkāra" here seems to be the result of some mistake or change, otherwise, it would be incongruous to talk about being free from all attachments while wearing ornaments and adorning oneself. Also, the word "tatth" seems redundant. Therefore, this mention points towards the Digambar belief.
Some different types:
[1] This text mentions 15 dreams that Marudevi, the mother of Bhagwan Rishabhdev, had, while the Svetambar sect mentions 14 and the Digambar sect mentions 16. According to the Digambar belief, there is a lack of a dream called "Simhasan" and according to the Svetambar belief, there should be either "Viman" or "Bhawan".
[2] In the following verse of the 105th chapter of the text, the time difference between the Mahabharata and the Ramayana is mentioned as 64,000 years. As follows:
```
C'ausatthi sahas'sāiṁ varisa'ṇam antaraṁ samakkhāyam. Titth'ayare hi mahāyas'a bharatarāmāyaṇātu || 16 ||
```
This time difference is not supported by either tradition, and it contradicts the time difference between the Tirthankaras described by the author himself, because the Ramayana originated in the time of the 20th Tirthankara Muni Suvrat, and the Mahabharata originated in the time of the 22nd Tirthankara Neminath, and the author himself has mentioned the time difference between the two Tirthankaras as 11 lakhs in the 20th, as follows:
```
Ch'ac'ceva samasaha'ss'a vīs'aiyam antaraṁ samuddiṭṭhaṁ. Pañceva hava'i lak'khā jiṇantaraṁ ega vīs'aimam || 81 ||
```
[3] In the following verse of the second chapter, the origin of Kevalgyan from the destruction of Ashtakarma is mentioned by Bhagwan Mahavira, as is evident from the following verse:
```
Aha aṭṭha karma rahi'assa tassa jhāṇovajogajutta'ssa. Sayaljagajjoyakaram kevalaṇāṇam samuppanaṁ || 30 ||
```
This statement is contradicted by both sects, because both sects believe that Kevalgyan originates from the destruction of four ghatiyas karmas, while moksha occurs from the destruction of Ashtakarma.
It is hoped that scholars will consider all these points and be inclined to make a special decision regarding the time of creation of the text and the relationship of the author.