The Digambara–Svetambara division is usually dated to around the first century CE and is traditionally associated with a twelve-year famine during which part of the community migrated south under Bhadrabahu, returning to find that those who stayed had relaxed the rule of nudity. The visible difference is clothing: Digambara monks — sky-clad — wear nothing at all and possess only a picchi, a whisk of shed peacock feathers, and a kamandalu, a wooden water gourd. Svetambara monastics wear white, carry a wool rajoharan, and in the Sthanakvasi and Terapanth orders wear a muhpatti tied permanently across the mouth. Underneath sit substantive disagreements: whether the original canon survived; whether a woman can attain liberation in a female body; whether an omniscient being still requires food; and a set of differences in the biography of Mahavira, including whether he married. Digambaras are concentrated in Karnataka, Maharashtra and Madhya Pradesh, Svetambaras in Gujarat and Rajasthan. They share the Tattvartha Sutra, the Namokar mantra, most of the ethics, and a number of pilgrimage sites, some of which — notably Sammed Shikharji and Bahubali sites — have generated long-running legal disputes over control.