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IDEALISM AND REALISM
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have already found these referred to above as Nandi-Samgha and Sena-samgha respectively in the Śravaņa Belgoļa inscrip tion.100 But almost all of the orthodox divisions trace their origin from the Mūlasamgha and Kundakundānvaya which evidently points to their genesis after that great teacher who lived about the ist century.
The heterodex Samghas are mentioned as being five in number, by Indranandi in his Nitisāra : od
गोपुच्छकः चेतवासा द्राविडो यापनीयकः।
arrafagotta get #THET: T rat: 101 It is rather surprising to find the Yāpaniyas included in the list, as we find them described in an inscription of Amma II as part of the Nandi-Samgha which was orthodox according to Arhadbalin. Similarly, the Drāvida-Samgha : Its founder is said to have been Vajranandi, disciple of Pūjyapāda who certainly belonged to the Kundakunda lineage. The Mathura-Samgha is supposed to be a sub-division of Kāstā-Sangha whose foundation is attributed to Kumārasena, the desciple of a co-disciple of Jinasena author of the Mahapurāņa. According to Devasena's Darśanasāra Kumārasena was WE-FITH or fallen away from the path of asceticism.109 His reference to Jinacandra, pupil of śāntāycārya, pupil of Sri Bhadrabāhu-gaộin has already been alluded to. We quote below the full passage in order to illustrate the manner in which these divisions took place, no less than the attitude of one sect towards the founder of another.
"Sri Bhadrabāhuganin had a pupil by name Šāntyācārya, and he a pupil of Jinacandra, wicked and slow to good works.
"He devised this doctrine that women, in their life as women, can be saved ; that the Kévalins or perfected saints eat --though none could see them eating, and were subject to disease.
"That the sage who puts clothes on may be saved ; that Vira was translated from one womb to another; that salvation may 100 Of. n 90 above. 101 Of. Nāthuram Premi, op. cit. p. 192.
Cf. Ibid., pp. 133-84, 138 and 141.
