A theoretical supremacy was accorded by the Incas to Pachacamac, whose worship, like that of Vira cocha, they appear to have already found when they conquered the land.
According to the Basava-purana he early in life renounced his caste and went to reside at Kalyana, then the capital of the Chalukya kingdom, and later on at Sangamesvara near Ratnagiri, where he was initiated into the Vira Saiva faith which he subsequently made it his life's work to propagate.
Jainism purports to be the system of belief promulgated by Vaddhamana, better known by his epithet of Maha-vira (the great hero), who was a contemporary of Gotama, the Buddha.
Maha-vira was not an originator; he merely carried on, with but slight changes, a system which existed before his time, and which probably owes its most distinguishing features to a teacher named Parswa, who ranks in the succession of Jinas as the predecessor of Maha-vira.
Parswa is said, in the Jain chronology, to have been born two hundred years before Maha-vira (that is, about 760 B.C.); but the only conclusion that it is safe to draw from this statement is that Parswa was considerably earlier in point of time than Mahavira.
The latter have only as yet been traced, and that doubtfully, as far back as the 5th century after Christ; the former are almost certainly the same as the Niganthas, who are referred to in numerous passages of the Buddhist Pali Pitakas, and must therefore be at least as old as the 6th century B.C. In many of these passages the Niganthas are mentioned as contemporaneous with the Buddha; and details enough are given concerning their leader Nigantha Nata-putta (that is, the Nigantha of the Jnatrika clan) to enable us to identify him, without any doubt, as the same person as the Vaddhamana Maha-vira of the Jain books.
The most distinguishing outward peculiarity of Maha-vira and of his earliest followers was their practice of going quite naked, whence the term Digambara.
It is related of the founder himself, the Maha-vira, that after twelve years' penance he thus obtained Nirvana (Jacobi, Jaina Sutras, i.
Professor Jacobi, who is the best authority on the history of this sect, thus sums up the distinction between the Maha-vira and the Buddha: "Maha-vira was rather of the ordinary class of religious men in India.
The Buddha's philosophy forms a system based on a few fundamental ideas, whilst that of Maha-vira scarcely forms a system, but is merely a sum of opinions (pannattis) on various subjects, no fundamental ideas being there to uphold the mass of metaphysical matter.
Maha-vira treated ethics as corollary and subordinate to his metaphysics, with which he was chiefly concerned."