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Notes In silānka's commentary ( 876 A D.), There is the. confusion between the Ājivikas, Digambaras and Terão siyas, probably because of the enmity then existing between the Svetāmbaras on the one hand and the Digam. baras, Ājivikas and Terāsijas on the other. There is mention in some of the south Indian inscriptions of the 13th century of the existence of this sect. It appearsthat this sect pas a rival religious sect of the Jains in the period when Jainism was a united church, but became identified wiih the Digambaras, Terāsiyas or Acelakas after Echisms in the Jain community. In this connection the following summary from the pen of Dr. Hoernle should be carefully studied.
Gosāla commenced his ascetic life as a Dankhali or Maskarin, that is, an, individual of the ancient wellknown class of religious mendicants which was distinguished by the carrying of a bamboo staff. After a time he made the acquaintance of Mahavira who belonged to another class of religions mendicants known as the Nig, ganthas or Unfettered ones (i, e. unfettered from the bonds of karma ), and the followers of Pārsvanātha. The. two mon, bolding kindred views on the stringency of ascetic requirements ( i. e., on the point of nakedness. ( Acelaka) associated, and elaborated a common system to which however Gosāla added some particulars. of his own. Each of them had his own party among. their common following; and Gosāla's party was known
as the Ajirikas or professionals on account of its 'Ileader's peculiar views on the ajīya or profession of &
