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four samghas in order to minimise hatred and other (evils) that might arise owing to the nature of the times." 87 It passes our comprehension, however, to understand how hatred and other evils could be minimised by creating such divisions! The inscription goes on to say, "Let one make a difference in the case of heterodox samghas such as the Sitambara and others which are of a form contrary to rule; but who thinks of such a thing in the case of the SENA, NANDI, DEVA, and SIMHA Samghas, is a heretic." 88
Dr. Hoernle identifies Arhadbalin with Guptigupta, disciple of Bhadrabahu II; for he points out that Arhadbalin and Viśākhācārya were other names of Guptigupta.89 According to Paṭṭāvalis, Māghanandin, disciple of Guptigupta, established the Nandi-Samgha or Balatkaragaṇa; 90 and there are at Karanja, in Berar, temples belonging respectively to the Balatkāragaṇa, Senagana, and Kāṣtā-Samgha. Mr. Hiralal, speaking of these, observes: 'They derive their names from the sub-divisions of the Digambara community into which it was divided in the earlier centuries of the Christian era. Balatkaragana is the most important branch of the Mula-samgha (lit. the original community) wich is the original name of the Digambaras. Kundakundācārya (Ist. cent. A. D.) is said to have caused by a miracle the stone image of Saraswti to decide a dispute between the Svetambaras and Digambaras, in favour of the latter. Since he made Saraswati to speak by force (a) his followers called themselves Balatkaragana of the Saraswati-gachcha. The closing verses of a genealogy found in the temple of the Balātkāragana (at Karanja) state that
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Preceptor Padmanandi became the first of the Balātkāragana by whom the stone-made Saraswati was made to speak.
87 Ep. Car. II SB 254, pp. 110-11.
C
88 Ibid.
89 Hoernle, Two Pattavalis of the Saraswati Gachcha, Ind. Ant. XX, P. 350.
90 Ibid; cf. Fleet, Bhadrabahu, Candragupta, and S'ravana Belgola, Ind. Ant. XXI, p. 159.
