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JAINISM AND KARNATAKA CULTURE
called the Amnaya or Line of Nandin. At the same time they also all agree in making the paṭṭāvalis proper of the Gachcha to begin with Bhadrabahu, two steps before Maghanandin. This it appears to me can have but one meaning: before Bhadrbahu the Jain community was undivided; with him the Digambaras separated from the Svetāmbaras, but remained united themselves; with Maghanandin the Digambaras themselves separated into four divisions, the most important of which would seem to have been that named after Maghanandin.....
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• Now, it is well-known that the Digambaras place the great separation of themselves and the Svetambaras in Sam. 136° (or A. D. 79). This tradition of theirs is not borne out by their own paṭṭāvalis, as represented in A, B, C, D. For they place Bhadrabahu in Sam. 4 (or B. C. 53, and even Maghanandin is placed in Sam. 36 (or B. C. 21). Therefore one of two things: either the tradition about the separation in Sam. 136 is false, or the separation took place long after Mäghanandin. "We have undoubtedly here two contradictory traditions of the Digambaras disclosed to us; that of their paṭṭāvalis places the great separation considerably earlier than Sam. 136, in the time of Bhadrabahu. The question is who this Bhadrabahu The Svetambara pattavalis know only one Bhadrabāhu, who from the dates assigned to him by the Svetāmbaras and Digambaras alike, must be identified with Bhadrabāhu I, who died 162 A. V. according to Digambaras, or 170 A. V. according to the Svetambaras. The final and definite schism may then have occured later in Sam. 136, or according to the Svetämbaras, Sam. 139."
was.
B. DOCUMENTS
The sources that are still open to the student of South Indian Jainism may be gauged somewhat from the number of Jaina MSS. libraries that are scattered throughout South India. Many of them are still unknown. Detailed lists of some have
4. Ibid., pp. 59-60.
