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said to represent the Indian schools of Ideal-Realism and Real Idealism respectively. And this is what we gather from the old and worn out pages of the Jain literature of high antiquity.
The above is but what we could glean from the scattered pages of the Jain literature so far che contemporary events and Religious movements in India were concerned. But there are other meterials in the movements of the Jain genius such as inscriptions and epigraphs which go by the technical name of external evidences helping us a good deal in filling up the gaps and blank pages of Indian history We get from these inscriptions various informations on the reigning sovereigns, their geneologies and dynasties, chronological list of the gacchas, and the description of the different sections into which the Jain laymen are socially divided. Now both from the external and internal evidences which have been available to us up till now for our study and examination, we can well state without the slightest fear of contradiction that the whole Jain Community is deeply indebted to the Swetâmbar Church for the pre
