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Sec. 3. SOME PROBLEMS IN THE T.S
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of the sūtra IX : 11(11) evinces an obscure position regarding this matter. Pūjyapāda could have revised this sūtra, which somehow he hesitated to do. Under the circumstances, the Digambaras had to likewise establish some other minor matabhedas to strike differences from the Svetämbara positions. For instance, Kundakunda follows the Kaşāyaprabhta as to the concept of upayoga. Pūjyapāda follows the Satkhandagama as to the theory of atomic combination. Vattakera takes the Niryukti position as to the treatment of acāra. From these pro-canonical authors' performance, it appears that they attempted to compose their texts from the following traditional sources : 1) Twelve angas, 2) Angabahyas belonging to the old tradition prior to the schism, e. g., those listed in the Dhayalā, 3) T. S., Niryuktis, etc., which are by nature outside the category of the canon, and 4) Kaşa yaprabhrta, Satkhandagama, etc., which were handed down to those who migrated to the South.
This list excludes the later canonical texts redacted by the final Valabhi Convention. Since the Kaşa yaprābhrta, etc., which happened to have gone to the South together with the circle of karma specialists, are worthy to be included in the list of the later cibaisal te is, the leading maks in this circle in particular must hivo feit strong di3, teatnent with the recent Valahhi lis!. Toerefore the Southern Jainas came out with a decision to count them as their una bahyas and rejected the later canonical texts authorized by the Western groups. Heuce, by the ume of the composition of the pro-canonical texts, a certain agreement seems to have been made among the leading Southern monks that they should compose their own pro-carionical texts representing all and every branch of knowledge from the caminoil traditional Agimic sources above, which include the Kaşayaprābhyta, etc., and which exclude the later canonical texts redacted in the West. This seems to have determined the position of the pro-canonical authors, thereby minor costrinal disagreements came to be born. It thus likely took for some time untill the Digambaras came to be prepared with their owa characteristic features.
The schism came into being among the communities of monks, which had nothing to do with the lay society. Nor the ascetic sanghas of both schools probably stood in the sharp aatagonistic positions towards each other at the very beginning. Therefore it is not at all surprising from the content of the inscription of Mrgesavar. man that the same image of Arhat in the village was likely worshipped by both the Nirgranthas and the Svetapatas even though they lived in the different quarters, The situation was likely the same in the West at the beginning stage of the schism.
Unlike the Buddhists, the Jainas seem to have taken a closed-door policy and maintained a stong tie among themselves as a minority group in India throughout the history; and even though various nihaavas ard dissentient events must have happened in the long course of time, they did not become explosive forces to split the church. The schism came into being faially due to the migration of the Jainas of the South and the West where the naked monks and the robe wearing mouks were largely divided, coupled with the accidental factor of a long famine which invited the call of the Canonical Convention at Valabhi. The cause of the great schism has long been shrou lej in mist, because the bistory of the Jainas in the Gupta age was in darkness.
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