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of the Nirvana of Lord Mahavira in the history of the
Jain church. They are Tișyagupta (16 years after Mahavira's Kevalihood) the acārya of the Tīvaprādesikas; Āsādha (214 years after Vira-nirvana) the ācārya of the avyaktikas; Aśvamitra (220A.V.) the acārya of the Sānucchedikas, Ganga (228 A.V.) the ācārya of the dväikriyas; Șadūlūka (also known as Rohagupta, 544 A. V.), the acārya of the Trairāśikas; and. Goșthāmāhila, (584 A.V.) the ācārya of the Abaddlikas,
: The Jivaprādefikas held that the last space-point of the soul was the soul proper in view of the fact that the soul is incomplete and, therefore, not soul proper unless it includes its last space-point which completes its being. But they did not notice the fact that any and every space-point of the soul could be considered as the last space-point and as such they insisted on a doctrine which had no sound reasoning behind it, Tişyagupta formulated the doctrine on the basis of some texts which he failed to understand properly. The Avyaktikus. were sceptics who were suspicious of everybody and so did not bow down to anyone. The result was that their lay disciples also began to withhold their respectful homage from them. It is said that the Avyaktikas developed this sceptic attitude after they were made to bow down to the corpse of their ācārya named Aşādha, who reinhabited his own corpse, out of mercy, in order to bring to a speedy end the Yoga of his disciples. The Samucchedikas were those who believed in the momentariness of all things. Asvamitra was their ācārya. He misinterpreted a text and developed the doctrine. He remained quite blind to the other texts which clearly stated the permanence as well as constituting the nature of a thing. The Dvaikriyas upheld the doctrine of the possibility of the experience of two-fold actions at one and the same time. Ganga the acārya of Duaikriyas was one day crossing a river, when he experienced both cold and heat, and jumped to the conclusion that they are felt simultaneously The Agama text, however, clearly.
