________________
Vardhamana and the Foundations of Jainism
247
“Tirthankara" are equivalent. (Modern usage sometimes applies the former designation to any kevalin- any person who has attained kevalajñânawhether he goes on to fulfill the role of exalted teacher or not.)
For a description of these cycles, see SS: $418. 6. The account given here of the Pâtaliputra council and the subsequent schism
follows main elements of the Digambara and Svetâmbara description of these events. It should be noted that Svetâmbaras do not completely accept the Digambara version of the migration incident, contending that Bhadrabahu was at that time not in the south but in Nepal. They also maintain that the schism actually began in the 60th year after the nirvana of Mahâvîra (A.D. 82), when an order of naked (bodiya) monks was established by one Sivakoti in Rathavirapura; members of this order supposedly became the first of the "sky-clad" sect. (See Stevenson 1915: 70-80; C. J. Shah 1932: 67-74; Schubring 1962. $26-27.) Digambaras, for their part, claim that Bhadrabahu migrated to Mysore together with Candragupta Maurya, first king of the Maurya dynasty, who had become a Jaina mendicant. It is believed that they both ended their lives in the holy manner on the site of modern Shravanabelgola. Numerous inscriptions in that area, dating from the fifth century A.D., lend some credibility to the account of a southward migration, though not necessarily to the fact that either Candragupta or Bhadrabahu took part therein. (See B. L. Rice 1909: intro. 3-10; Saletore 1938: 4, n. 1.) Certain Jaina sources (e.g., the Kannada Vaddaradhane of Sivakoti, circa A.D. 1000) place the great schism not in Pataliputra but in Ujjeni. They also indicate that final separation between the two sects occurred in Valabhi, when those monks wearing a single loincloth (ardha-phalaka) were required by King Lokapala to become fully clothed in white garments; this group thus
came to be known as Svetapata or Svetâmbaras. 7. For the Svetâmbara accounts of Mahâvîra's life, see Jacobi 1884; TSPC: X
(tr. Johnson); Boolchand 1948; Schubring 1962: $17-22. For the Digambara version, see UP: lxxiv-lxxvi; and Mahậpurânu: lxv-cii. For a complete bibliog raphy, see H. Jain 1974: 41-45. The actual transference was carried out by Harinegamesi, commander of Sakra's celestial armies. The antiquity of this legend is attested to by its representation in certain sculptures found at Mathura; these, depicting Harinegamesi as a goat-headed demigod, probably date from around A.D. 200. See Smith 1901. Also see below, Pl. 5. .....na eyam bhûyam na eyam bhavvam, na eyam bhavissam, jam nam arahamta vâ cakkavatti va ... bhikkhâyakulesu vârâhanakulesu vâ âyâyimsu. KS: $21.Compare: tato kulam olokayanto "Buddhå nama vessakule vâ suddakule vå na nibbattanti, lokasammute pana khattiyakule vâ brahmanakule vâ dvisu yeva kulesu nibbattanti, idâni ca khattiyakulam
lokasammatam, tattha nibbattissâmi" ti kulam passi. Jataka: 1, 40. 10. Jacobi 1884: iniro. xxxi. n. 2. . 11. Boolchand 1948: 23.
Devânamda mahani mama ammaga, aham nam Devânamdâe mahanie
attae. BhS: ix, 33 (8380). 13. tae nam samane bhagavam Mahâvire gabbhatthe ceva imevaruyam
