288 SKETCH OF THE 



the Anchalika doctrine to Jineswara in 1160 ; the Laghu Khertara family 

 to Jinachandra in 1265; another Jinachandra, the 61st in the list, was 

 cotemporary with Akber. The list closes with the 70th Jinn, Hersha 

 SfjRi, with whom, or his pupils, several works originated in the end of 

 the seventeenth century.* 



Admitting this record to have been carefully preserved, we have 

 seventy-one persons from Maha vfRA, to whom a period of less than four- 

 teen centuries can scarcely be assigned, and whose series would, therefore, 

 have begun in the third century. It is not at all unlikely that such was 

 the case, but no positive conclusion can be drawn from a single document 

 of this nature : a comparison with other lists is necessary, to determine 

 the weight to be attached to it as an authority. 



The Jains are divided into two principal divisions, Digambaras and 

 Sivetambaras ; the former of which appears to have the best pretensions to 

 antiquity, and to have been most widely diffused. f The discriminating 

 difference is implied in these terms, the former meaning the Skyclad, that 

 is, naked, and the latter the white robed, the teachers being so dressed. 

 In the present day, however, the Digambara ascetics do not go naked, 

 but wear coloured garments ; they confine the disuse of clothes to the 

 period of their meals, throwing aside their wrapper when they receive the 

 food given them by their disciples : the points of difference between the 



* Hemachandra, at the end of the Mah&vira Cheritra, after stating that Vajr aswami founded 

 the Vajrasakha, which was established in the Chandra Gachcha, gives the teachers of that family 

 down to himself, Yasobhadra, Pradyumna, Viswasena, Devachandra, and Hemachandra. 



f All the Dekhini Jains appear to belong to the Digambara division. So it is said do the 

 majority of the Jains in Western India. In the early philosophical writings of the Hindus, the 

 Jains are usually termed Digambaras, or Nagnas, naked. The term Jain rarely occurs, and Swetam- 

 bara still more rarely if ever, as observed in the text ; also Verdhamana, practically at least, 

 was a Digambara. 



