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SACRED LITERATURE OF THE JAINS
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though in a vory obscure fashion. We have already scen (p. 351) that anga 12, according to the account of anga 4 and Nandı, devoted considerable attention to these schisms. Finally, the therdvall of the Kalpasūtra (86) contains several statements in reference to the Terasiya säha and its founder Chalue Rohagutte Kosiyagotte. The latter it calls the scholar of Mahagiri, who, as in the therävalt of the Nandı, is called the ninth successor of Vira. But this is not in harmony with the above-mentioned date (544 after Vira), since it is equivalent to an allotment of 60 years to each patriarchate. There is then here, as in the case of the name of the founder of the fourth schism--see 351", 381-a considerable discrepancy in the accounts. The seventh schism, the Abaddhia (vv. 88-91), under Gotthämähila in Dasapura is referred to the year 584 and brought into connection with Ayya Rakkhia, Pasamitta and with the ninth puvva (p356). The first of these statements harmonizes with the other information concerning Rakkhia which we possCSS. See p. 63, Klatt p. 247'. The name Pasamitta is frequently met with. According to Merutunga's Vicärasrent (see Buhler, ante, 2, 362 and Jacobi, Kalpas. p. 7), there reigned a Pasamitta, -successor of the Maurya (the Puşyamitra of the Mahabhäsya, etc !) in the years 323–353 after Vira. Neither can he be the one referred to here, nor the Pasamitta who was the founder of the Pūsamittijjam kular of Carañagana in $ 7. of the therävali of the Kalpas., which emanated from Sirigutta, the pupil of the tenth [67] patriarch Suhatthi. The name Pasamitta occurs here too in chap. 17(16), 190 (sce p. 74",) as that of a contemporary of king Mudimbaga and of Ayya Pussabbai. Abbayadeva on up. I mentions him as the founder of the fourth schism. See p. 65'.
In addition to these seven schisms there was an eighth (vv. 92-95), that of the Bodia, Pauţika, according to Haribh, under Sivabhai in Rahavirapura (Rathao) in the year 609. According to the account in Dharmaghoşa's scholiast on his Kupak şakaus., the Digambaras are referred to; see Kup. p. 6 (796) where I have attempted to shew that the name Bodia has the same meaning (naked) at digambara. The animosity against the Boţikas is as keen as can possibly be imagined. In the 22nd chapter of the Vicărāmstasargraha, the remaining 7 nihnavas are said, according to Malayagiri's commentary on the Avasy., to be deśavisamuddino dravyalimgera 'bhedino, but the Boţika : sarvavis. amvadino dravyalimgato 'pi bhinnas. Similarly Haribh. on v. 92 (desavio and prabhatavio); seo also Jacobi, Kalpas. p. 15". In the kalasattarı,
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