Jainism in India
Presented by – Rajnish Jain , Delhi
Jainism is the most ancient community of India. Unlike others, the Jain community have their own separate religious belief, their own philosophy and ideology, they have their own unique worship, texts and rituals and they too have their own customs and traditions distinctive from the others. Jainism is an eternal religion.
It had always existed in the past, it is existing in the present and it would always continue to exist in the future. It is an eternal religion. It has no beginning and it has no end. There is a general big misconception among people that Jainism was started by Lord Mahavir about 2600 years ago.
But those who say or believe this, does not know that Lord Mahavir was the 24th Tirthankar of the present cyclic period. Prior to him there had been 23 other Tirthankars who had preached the messages and the philosophy of Jainism millions and millions of years ago.
Jain is derived from the word ‘Jina’. The followers of ‘Jina’ are known as the Jains. Jina are the human beings who have conquered themselves from all the worldly passions and desires, affection and hatred towards none.
They are the spiritual conquerors of their times. They are the ones who have attained the ultimate knowledge, the kewal gyan, through their own efforts and deep meditations. Like said above, there are always 24 such Jinas or Tirthankars in a cyclic period. In order to understand it more clearly, it is required to understand the principles of cyclical periods.
A cyclic period is one whole circle or occurrence of periods of different magnitudes and principles. One whole cyclic period consist of one Avasarpini period and one Utsarpini period. Each of them further includes six periods of different time span which keep on rotating like the arms of a clock. It could be understood by the following chart.
Avasarpini (Duration in years)
| 1.Sushamä-Sushamä (4KKS) | 2.Sushamä (3KKS) |
| 3.Sushamä-Dushamä (2KKS) | 4.Dushamä-Sushamä (1KKS) |
| 5.Dushamä (21,000) | 6.Dushamä-Dushamä (21,000) |
The Utsarpini priod is the same as above but in the reverse cycle which is as under.
Utsarpini (Duration in years)
| 1.Dushamä-Dushamä (21,000) | 2.Dushamä (21,000) |
| 3.Dushamä-Sushamä (1KKS) | 4.Sushamä-Dushamä (2KKS) |
| 5.Sushamä (3KKS) | 6.Suhshama-Suhshama (4KKS) |
The Sushma period is also known as the Bhog Bhumi where the people reap the good deeds of their past and every worldly pleasure and belonging is available from the Kalpa Vrikshas.
Dushma period is the opposite of Sushma where there is more sufferings than the pleasures.
The period KKS stands of Kora Kori Sagar Varsh or ten million X ten millions sagar years.
The Jinas or Tirthankars always take birth in the fourth period in both the cyclic periods or in other words twice in a complete circle. Presently we are in the fifth era of the Avsarpini period and already around 2600 years have already passed.
The order of Jainism which is generally prevalent currently since the period of Lord Mahavir, consist of four congregations or groups, known as Muni and Aryakas (male and female ascetics and shravak and shravikas (male and female followers). Since the ancient times, different names have been given to the profounders of this religion.
Shraman or Munis, Arahat for the Muni who is worthy of being worshipped by people, Arihant or the period when a Muni achieve Kewal gyan or the supreme knowledge and is on his way to Nirvana. Our Munis are also called Nirgranth since they are not attached any more to any wordly possession. To summarise, we can say Jainism is the religion followed by the followers of Jinas and the principles set by them.
63 Shlaka Purush and other greatest noble figures
According to Jain relics, in every fourth cyclic period (chaturth kaal) millions of great souls achieve salvation. It has always been an on going and never ending process since infinity. It is difficult even to find the names of all those who have attained Moksha till now.
But there have always been 121 greatest among the greats during this cyclic period whose name have always received a special mention in the religious texts. It would be a herculean task to write about them all as volumes of books have been written on every great soul since ancient times.
The 121 great souls include:
| 24 Tirthankars | 12 Chakravartis |
| 9 Balbhadra | 9 Narayans |
| 9 Pratinarayans | 24 Kamdevs |
| 11 Rudras | 9 Naarad |
| 14 Kulkars |
Out of these 121 greatest people, the 24 Tirthankars, 9 Balbhadras, 24 Kaamdev are destined to attain the salvation in their current life.
The 12 Chakravartis and 14 Kulkars also normally attain salvation in their life time but there could be exceptions here. While the 14 Kulkars are great religious souls, they may attain the highest dev gati before taking birth again and then achieve the ultimate salvation. But there is a difference in the case of Chakravartis.
Although after the Tirthankars, they are the only people with most glorious and vaibhavshali life. Towards the end they give up the worldly belongings and take Muni deeksha to attain their ultimate goal. They normally attain salvation from their current life but they may also go to any level of hell depending on their deeds.
The 9 Narayans and Pratinarayans are destined to go to hell since they are unable to destroy their deeds and their enemity of previous births.
Similarly the 11 Rudras and 9 Naarads are also destined for hell since they also had been unable to destroy their deeds and enemity and not only that, they added more karmas in their life.
A question arises that why the people who are destined to go to hell are included in the list of the greatest among the great souls. Possibly because they are set to achieve their salvation later in their future births. Which birth, it can not be ascertained by us. But one thing can surely be said about them is that these people have been great rulers and warriors and going for a spell in the hell is a part of their destiny.
Jainsim during Indus Valley Civilisation
The discovery of Indus Valley Civilisation made in the excavation of Mohen-jo-daro and Harrappa showed some interesting findings in the antiquity of Jainism. Traces of evidences dating back to around 3500 years BC have been found which show some nude idols possibly of Lord Rishabh Dev, the first Tirthankar.
Images have been found on some seals and carvings of our Tirthankars in the Kayotsarga posture. According to some studies made based on the findings, some consider the images to be of the seventh Tirthankar LordSuparsvanath.
Thus it can be safely said that the people in that era used to worship and follow the Jain Tirthankars and principles. Images of Swastika have also been found on several seals. This have been the oldest proof of the existence of Jainism even in the pre aryan era.
It is a common belief that the origin of Jainism is generally related to Lord Rishabh Dev, the first Tirthankar who was born to King Nabhi Rai and Queen Marudevi towards the final lap of the third cyclic period.
Lord Rishabhdev or Bhagwan Adinath as he is also known as, was considered to be the precursor of the civilisation based on the Karm Yug or the start of the period when efforts were to be made by the people themselves to survive and meet their requirements. It was the time when the fourth cyclic era was to be commences and the age of action, Karma Bhumi was to precede the Bhog Bhumi.
It was Lord Rishabh Dev who initiated the social system of marriag, family, law and order, education and irrigation among others. He also taught how to cultivate the land in order to get the food, different types of arts and crafts, reading, writing and use of arithmatics in daily life.
He divided and set up villages, towns and cities for a better governance. In a nutshell it can be summarised that Lord Rishabh Dev pioneered the modern system of social order to make the life of the people better.
It is also believed that the name of this country Bharat was derived from the name of his elder son Bharat, the first Chakravarti of the present era. Lord Rishabh Dev had abdicated his throne in favour of his son Bharat and renounced the world.
His other son Bahubali was the first Kamdev who also attained salvation later and is worshipped throughout. Lord Rishabh Dev was followed by a series of twenty three more Tirthankars the last of whom were Lord Mahaveer.
All these 24 Tirthankars were born in the fourth era of the cyclic period called Avsarpini of which currently the fifth era is underway. All the Tirthankars gave the message of peace and showed the path to the ultimate goal of achieving Kewal Gyan.
These Tirthankars were born at different times and in between numerous Munis, Mahamunis, Chakravarties, Kamdev, Balbhadras, Narayans and PratiNarayans too dominated the world and towards the end, renounced the worldly possessions and seek for the ultimate goal of Moksha.
Contrary to this view of the origin of Jainism, some scholars believe it to be a reformatory movement from the Hindu Brahmincal culture. But there seem to be no proof yet to substantiate this claim. On the other hand, the Jain tradition of 24 Tirthankars have been accepted by Hindus and Buddhists as well.
References to our Tirthankars have been found in the scriptures of both the ideologies. The Hindus, indeed, never disputed the fact that Jainism was revealed by Rishabhdev and placed his time almost at what they conceived to be the commencement of the world.
They gave the same parentage (father Nabhiraya and mother Marudevi) of Rishabhdev as the Jains do and they even agree that after the name of Rishabhdev’s eldest son Bharat this country is Known as Bharatavarsa (source: Jain History from www.jainbelief.com).
In the Rig‑veda there are clear references to Rishabhdev, the 1st Tirthankar, and to Aristanemi, the 22nd Tirthankar. The Yajur‑veda also mentions the names of three Tirthankars, viz. Rishabhdev, Ajita‑nath and Aristanemi.
Further, the Atharva‑veda specifically mentions the sect of Vratya means the observer of vratas or vows as distinguished from the Hindus at those times. Similarly in the Atharva‑veda the term Maha‑vratya occurs and it is supposed that this term refers to Rishabhdev, who could be considered as the great leader of the Vratyas (source: Jain History from www.jainbelief.com).
Jainism during Tirthankar Naminath
Lord Naminath was the 21st Tirthankar in the current cyclic era. It is believed that Lord Naminath was born about 5,84,979 BCE to King Vijayraj and Queen Vipra devi the rulers of Mithila in the Ikshvaku dynasty.
A story goes that before the birth of Lord Naminath, Mithila was attacked by a group of powerful kings. Peace-loving King Vijay was at a loss to find a peaceful solution, until an expert augur told the king that the pregnant queen should go to the roof of the palace and look at the attacking armies.
The queen followed these instructions and threw a loving glance at the large armies stationed on the fields outside the town. The aura of the pious soul in her womb was so powerful that it cast a pacifying spell on the attackers. The kings, who had been sure of winning the battle, surrendered and bowed before king Vijay.
This incident inspired the king to name his new-born child “Naminath.” Born on the eighth day of the dark (second) half of the month of Sravan, Naminath had a happy childhood. When he matured, he was married and later was given the reign of the kingdom.
After a long and peaceful reign, he became an ascetic on the ninth day of the dark (second) half of the month of Ashadh. After nine months he attained omniscience under a Bakul Tree in a garden near Mithila. His first discourse was on the subject of right perception.
After a long period of religious and spiritual activities, he went to Sammetsikhar, where he became liberated on the tenth day of the dark half of the month of Vaishakh.
It is unfortunate that there is no historical evidence available to support any of the deeds of Lord Naminath. Surely a period of close to six lacs years is sufficient enough to erode every possible evidence of that era.
The geography of the earth must have changed a lot during this period, so it is difficult to pin point the exact places of events of that time. However our old relics give us an idea of the whole history. Had even a shred of evidence available, undoubtedly Jainism would have been accepted universally the oldest religion in the world.
Jainism during Tirthankar Neminath
As described above, the earliest recorded historic evidence of Jainism were the seals and carvings excavated from the Mohen-jo-daro and Harappa civilisations which dated back to the period 3000 -3500 years BCE or 5000 to 5500 years from today.
Though the seals found here bore the impressions of naked monks which undoubtedly refers to Jain Tirthankars. But still unfortunately the recorded history does not go back beyond this period. However Lord Neminath, the 22nd Tirthankar, who is also known and referred to as Aristnemi in the vedas and who preceded Lord Parsvanath was the cousin of Shri Krishna.
So when the historians have accepted Shri Krishna there should be no reason as to why they should not accept Neminath as a historical person. Lord Neminath was the son of Samudravijay, the elder brother of Vasudev, father of Shri Krishna. In some of the vedic canonical books, there is a mention of worshipping of Lord Neminath in the 10th century BCE.
As such there is hardly any doubt about Neminath being a historical figure. Unfortunately evidences before this have not yet been find. Possibly the only reason could be the huge time gap sepeating two tirthankars era which runs from thousands of years in the later part of the cyclic era to billions of years in the onset period.
As such no historical evidence have ever been traced of the period between the 21st tirthankar Lord Naminath and going back there from. Although people have accepted Bhagwan Rishabh Dev as the first tirthankar but it is an accepted belief of the Jain community and is based on the religious relics and text books.
An interesting piece of information regarding the time and events when Lord Neminath renounced the worldly possessions and took to monkhood. As a prince when Neminath grew old enough to get married, he was approached by his family for his consent.
But he was completely detached from the worldly pleasures and possessions and didn’t want to get married. His father king Samudra Vijay went to Shri Krishna to convince Shri Neminath for marriage. Shri Krishna searched for a suitable match for him. At this time, Satyabhama, one of Shri Krishna’s wife’s, told him about her younger sister Rajimati in Junagarh.
Everything was finalized and marriage prossession was organized. Arishtanemi was riding on a decorated elephant, thousands of kings, prince and royal personalities were attending the marriage. When the procession was very near to the bride’s palace, Shri Neminath saw large fenced areas on the sides of the path from which they were going.
A large number of wailing animals were bondage within these fences. On asking the reason of this cruelty, the driver of the chariot informed Shri Neminath that these animals were to be used to prepare food for thousands of people who had come to attend the marriage.
Shri Neminath was greatly moved hearing this. He could not stand the idea of being the sole cause for the killing of thousands of innocent animals. He was filled with detachment. He asked the driver of his chariot to immediately get the doors of the fences opened and release the animals and then move back towards Dwarka. Rajimati was dressed in bridal dress, on hearing the news she went unconscious.
When Shri Neminath was questioned about what he had done then he replied, “These animals were prisoners in the cages, we all are prisoners in the cage of Karma. Happiness lies in freedom and not in bondage. So I want to follow the path eternal bliss. So, please do not stop me.On hearing this news Rajimati also decided to become a saint and lead the rest of life as an ascetic.
There is a temple in Fatehpur Shekhawati in Rajasthan dedicated to Rajimati or Rajul. For centuries, the local people believe her to be their family goddess.
Jainism during Tirthankar Parsvanath
The historicity of Lord Parsvanath has been unanimously accepted. He preceded Lord Mahavir by about 300 years. He is the earliest Jain Tirthankar universally accepted as the Historical Jain figure during the period 877-777 BC.
He was the son of King Asvasena and Queen Vama Devi of Varanasi. At the age of thirty he renounced the world and became an ascetic. He practised austerities for eighty three days. On the eighty fourth day he obtained omniscience or Kewal Gyan.
Lord Parsvanath preached his doctrines for seventy years. At the age of one hundred he attained liberation or Moksh on the summit of Sammed Shikhar ji (Parsnath Hills).
Jainism during and after Lord Mahavir
Lord Mahavir was the twenty fourth and the last Tirthankar in the current cyclic period. He attained salvation at the age of 72 years in the year 527 BC which make him a little senior to his contemporary Lord Buddha who lived during the period 567-487 BC.
Of the eleven principal disciples (ganadharavas) of Lord Mahavir, only two, viz., Gautam Swami and Sudharma Swami survived him. After twenty years of Nirvän of Lord Mahavir, Sudharma Swami also attained emancipation. He was the last of the eleven gandharavs to attain salvation. Jambu Swami, the last omniscient, was his pupil. He attained salvation after sixty four years of the Nirvän of Lord Mahavir.
After Lord Mahavir attained kewal gyan, his Samavsaran travelled to different parts of India. Rajgrihi which was being ruled by King Shrenik at that time, exists even today in the current state of Bihar. It is said that Mahavir’s Samavsaran visited Rajgrihi several times.
King Shrenik not only attended and listened to the preachings in them all, it is said that he had put in over 60,000 questions to the God and got the answers to them all. He came to know that Lord Mahavir being the last Tirthankar, the spread of the knowledge would be restricted in the next cyclic period, which was not too far away.
Keeping in view that pupils henceforth would have less developed faculties of intelligences, grasping, and retention, he appointed learned scholars to spread all the knowledge he had learned during the questions he had put at the Samavsaran.
It is believed that all the present day knowledge, text and rituals are a result of the knowledge that flowed from Lord Mahavir’s Samavsaran at Rajgrihi which King Shrenik spread for the benefit of the people.
The Spread of Jainism
Some scholars, contrary to the general belief about the origin of Jainism, believe in a all-to-gether different theory. According to some articles, Jainism was the result of a reformatory movement within the Hindu Brahminical system.
Jainism, according to such a school of thought, was no new faith and it developed due to some reformatory movements that took place. But this theory has not been accepted by any sect in the society and it was not a result of any reform. Jainism had always existed, had its own origin and it spread among various sections in the society and was not confined to any geographical boundary.
The East India has always been a stronghold and it figures prominently in the history of Jainism. Jainism had always received a special patronage from the kings and rulers of India. King Chetak of Vaishali, King Shrenik of Rajgrihi and King Ajatshatru were all Jain devotees.
The founder of the Maurya dynasty, Emperor Chandragupt Maurya and his son Emperor Bindusar and grandson Emperor Ashoka were all great followers of Jainism till Emperor Ashoka adopted Budhism. It was Emperor Ashoka who was instrumental in spreading Jainism in the Kashmir valley and his grandson Samprati continued the same task.
Jainism continued to spread even later and from the states of UP and Bihar it went on to establish its roots in the region of Orissa and W. Bengal. Even in these states Jainism continued to get the royal patronage. King Kharavela of Orissa was himself a follower of Jainism in the second century BC and continued to grow till the seventh century.
Even the great Chinese scholar Hieum Tsang who visited India during the period in the sixth century have mentioned the existence and spread of Jainism in these states.
Jainism reached the southern states of India in the third century BC when Acharya Bhadrabahu arrived here with his 7000 strong sangha as a result of a severe famine in the northern parts of India. Acharya Bhadrabahu and his entire sangha arrived at Sravanbelagola in the state of Karnataka.
Prominent among his 7000 Muni sangh was Chandragupt Maurya, the earstwhile emperor of India who had taken deeksha from the Acharya and given up his entire kingdom. It would not be out of place to mention here that according to the Jain relics, it was foresaid that Chandragupt Maurya would be the last crowned king who would take digambri deeksha.
A number of kings and rulers of many dynasties embraced Jainism during that period and in the later centuries. Dynasties like the Kadamba accepted Jainism in the period between third to sixth century, the Ganga between fourth to tenth century, the Chalukya between fifth to eighth centuries were among the few who patronised Jainism.
This process continued till the 14th century when the Vijaynagar dynasty contributed to the growth of this religion. This period in particular is still considered as the most glorious period of the spread and patronisation of Jainism in the south. But the rise of the Vaishnavi and Shaivism forced the Jainism spread to a halt and it started a decline in most parts of the states in south.
The Jainism while spreading itself in different parts of the country also established its roots in the western parts of India, covering Rajasthan, Maharashtra and Gujarat. The Jain munis travelled great distances and spread the messages wherever they passed from. It is believed that Jainism spread in the parts of Gujarat about 2000 years ago BCE.
A strong reason for spread of the faith in Gujarat had been that the 22nd Tirthankar Lord Neminath had attained salvation from the Girinar hills in the Junagarh district of Gujarat. The very fact of a Tirthankar visiting any place and attaining salvation is enough proof that the message and preachings were not only spread among the people but they also accepted the same.
Later the 24th Tirthankar Lord Mahavir after attaining the super knowledge (kewal gyan) had passed through the state of Maharashtra, thus once again spreading the messages and preachings.
From the third century onwards, the royal dynasties in Maharashtra like the Satavahans, Chalukyas, Rastrakulas and Yadavs had extended their patronage in large numbers to the Jain religion. Another reason for the spread of Jainism in the state was that many of our Mahamunis had attained salvation here.
The prominent siddha kshetras in the state being, Mangitungi, Gajapantha, Kunthalgiri and Muktagiri. A large number of caves and cave temples have also established this fact. The world famous Ellora Jain cave temples, the caves at Muktagiri and the presence of some of our greatest saints like Samantbhadra, Jinsen, Virsen and Somdev have also established their presence here.
But as Jainism was flourishing in the Northern and Southern parts, the western India became more a strong hold of the Shvetambar cult of Jainism which also made the inroads in Gujarat. This despite the fact that the holy scriptures were finally put into writing around 460 A.D., at Valabhi in Gujarat.
For almost a thousand years beginning the third century BC Jainism was a favourite religion among the rulers of the northern parts specially the Mathura region which is associated with the movements in the Mahabharat era of Lord Krishna and possibly of Lord neminath both of whom were cousins.
Apart from this, the Emperor Samprati (grandson of Emperor Ashoka the great) and who favoured Jainism had Ujjain as his capital. He was also instrumental in spreading this religion in some parts of Kashmir too.
But the Moghul rulers soon deprived the royal patronage Jainism was getting till then.
As such Jainism could not grow as fast in the northern belt and it rather saw a decline. For a short while during the rule of moghul Emperor Akbar, who favoured a liberal approach towards all religions, he was slightly inclined towards Jainism and he even banned the slaughter of animals during the holy days of Paryushan in his empire.
Later Emperor Jahangir was not as liberal as Akbar but still things did not decline. During the period of Shahjahan, he even allowed the construction of Jain temple right in front of his red fort in Delhi. This temple which still exists and is a very popular temple of Delhi is currently known as the Lal Mandir and was allowed to be constructed for the Jain administrators and the local people in the vicinity.
With references from texts by Shri Prakash C Jain
Jainism during and after Chandragupta Maurya
Chandragupta Maurya (born 340 BCE, ruled 320 BCE -298 BCE) was not only the founder of the Maurya dynasty in India but he was also the last crowned king of the present cyclical period who gave up all his crown and kingdom alongwith all the worldly possessions to embrace Jainism and take the digambar diksha. It is a written history that the emperor Chandragupta Maurya was carved out by his teacher and the greatest scholar of all times Acharya Chanakya.
Having become a king and an emperor at a young age of 20 years he went on to spread the boundaries of his kingdom and very soon succeeded in conquering the entire Indian sub continent and south Asia. He was the first unifier of India and a genuine self made and motivated Emperor.
Towards the later part of his life, Emperor Chandragupta Maurya once saw 16 dreams in a single night while sleeping in his palace. He woke up thinking about all of them but could not get the answer to any one of them. He was then advised to go to Acharya Bhadrabahu the last shrut kewli and awdhi gyani of the current cyclic era.
Listening to all the queries of Chandragupta, Acharya Bhadrabahu while narrating him the meaning of all his dreams which were warnings of hard time that would be following not so long from then. He also predicted a great famine in the state which would continue for twelve years. Apart from this, he also explained that henceforth, the time would be not so good for the Jain monks and it would also effect the followers of the Jain religion.
He also explained to the Emperor that since the fifth period in the cyclic era had already started after the salvation of Lord Mahaveer, more sufferings would follow in the coming times prominent among them being the loss of true jain scholars and acharyas having the devine knowledge to forecast the past, present and future or the awadhi gyanis.
It was the period when Lord Mahavir had attained salvation just over two centuries ago. King Shrenik who was a staunch follower of Lord Mahavir and who was the first person to spread the teaching in all the four corners of the country.
Jainism was an acceptable religion but the Brahamanicle culture had established its firm roots and was already becoming a dominating religion. Acharya Bhadrabahu had a strong sangh of over 12000 monks (some places put this figure at 24000) which is an ample proof of the Jainism being spread and accepted by the masses. Emperor Chandragupta Maurya was so impressed by the knowledge of Acharya Bhadrabahu and having learned about the cycle of sorrows and sufferings in the future.
He felt sorry for all the affairs and decided to start on the path of salvation by taking the monk hood from the Acharya. He abdicated his throne in favour of his son Bindusar to join the entourage as a monk disciple despite a stiff opposition from Acharya Chanakya who was the main driving force and was instrumental in carving out the emperor in the boy Chandragupta.
A description of Emperor Chandragupta Maurya, Acharya Chanakya and their relationship with Acharya Bhadrabahu is also mentioned in Triloypannati Granth which was written sometime in the first century BCE.
Muni Chandragupta left Magadha along with Acharya Bhadrabahu and the rest of the Muni Sangh and proceeded towards Shravana Bela Gola in the state of present day Karnata. On reaching Sravana Bela Gola, Acharya Bhadrabahu knew that now there were only a very short period of his life was left.
He asked his entire sangha to leave him there and proceed towards the Chola desh (Tamil Nadu). Every one left except Muni Chandragupta who stayed with the Acharya to serve him. The remaining sangh under the leadership of Acharya Vishaknandi went further towards the south.
Muni Chandragupta was serving Acharya Bhadrabahu with great dedication and respect and it is said that the heavenly devtaas created a town in the forests where these two were staying and provided them with their daily ahaar (food).
Acharya Bhadrabahu had taken sallekhna and finally left this world. Muni Chandragupta also later took sallekhna and did great meditation and tap and finally he also completed his ayu karma at a very young age of 42 years. It is said that the town that was created by the devtaas also disappeared after that.
Although Muni Chandragupta was a great Jain saint but his son Bindusar did not embraced and adopted Jainsim. His son Ashoka, also known as Ashoka the great who was one of the greatest emperors of India later adopted Budhism as his religion.
Sects in Jainism
It is a very hard and bitter truth but no faith or religion can remain unchanged for ever. This phenomenon becomes more a reality when the religion is spreading itself. It is a very strange phenomenon that the more any religion becomes stronger, it also gets weaker from within. Different school of thoughts come up and surfaces to effect the principles and theories.
Different interpretations of the relics attracts people of different thoughts and as a result a new group of people becomes attracted to it. The group then becomes a philosophy and as this is spread among the believers, a new sect is formed thus at times dividing the religion vertically. It was unfortunate but Jainism was no exception to this change of concept.
Varying interpretations of the teachings and philosophies resulted in creation of sects and sub sects within the Jain religion with regular frequencies at different points of time. The biggest such division came about six hundred years after the salvation of Lord Mahavir.
Towards the end of the first century, the Jain religion was divided into two sects namely the Digambars and the newly formed Shvetambars. According to some scholars, the split in Jainism in Digambars and Shvetambars had its roots in the migration of Jains from Magadh to Shravan-bela-gola in the third century BC.
References taken from Shri Prakash C Jain’s book, Jains in India and abroad.
Digambars & Shvetambars
The biggest setback to Jainism ever in history took place about 600 years after the nirvaan of Lord Mahavir. The process of split which started in the third century BC continued till the first century AD of the christian era.
In the third century B.C. famous Jain saint Acharya Bhadrabahu predicted a long and severe famine in Magadh (the modern state of Bihar). With a view to avoid the terrible effects of famine, Acharya Bhadrabahu, along with a body of 12,000 monks, migrated from Pataliputra, the capital of Magadh, to Shravana-bela-gola (in modern Karnataka State).
Emperor Chandragupta Maurya (322‑298 B.C.) whose kingdom spread throughout India and covered all areas till Afghanistan, was a very staunch devotee of Ächärya Bhadrabahu, abdicated his throne in favour of his son Bindusar and joined Acharya Bhadrabahu’s entourage as a monk disciple, and stayed with Bhadrabahu at Shravanabelagola.
It is said that Chandragupta Maurya, the devout ascetic disciple, lived for about 12 years after the death of his teacher Acharya Bhadrabahu. In the era about 298 B.C. after practising penance he died according to the strict Jain ritual of Sallekhana on the hills at Shravana-bela-gola. This Bhadrabahu and Chandragupta tradition is strongly supported by a large number of epigraphy and literary evidences.
When the ascetics of Acharya Bhadrabahu sangha returned to Pataliputra after the end of twelve year period of famine, they noticed two significant changes that had taken place during their absence. These changes were made by a group of monks who had stayed back despite the famine conditions in the state and possibly due to some adverse situation changed their own thinking and perceptions.
In the first place, the rule of nudity was relaxed and the ascetics were allowed to wear a piece of white cloth (known as Ardhaphalaka).
Secondly, the sacred Jain religious books were collected and edited at various places wherever they found the need, due to some inconsistencies or their need to make changes owing to the difficult conditions.
Though it could not be ascertained what led the remaining monks to adopt the new changed but it is clear that the cloth wearing saints were the first prototype of the Shwetambar Jains. The group of monks who had returned from Shravana-bela-gola did not accept these two changes introduced by the followers of Ächärya Sthulibhadra who had taken over the sangha in the absence of Acharya Bhadrabahu.
These changes almost destroyed the fabric of the principles of Jainism which had been prevalent since eternity. Apart from this, the newly formed group also proclaimed themselves to be the real Jains in order to take a complete control.
Eventually, the Jain religion was split up vertically into two distinct sections, the Digambars and the newly formed Shvetämbar who were wearing white clothes. But when it comes to the deep philosophy or the doctrine of Jainism, there is almost no difference between these two major sects. But still however the following differences still exist between them.
1.The Digambars believe that no original canonical text exists now. The Shvetämbars still preserve a good number of original scriptures.
2.According to the Digambars, the omniscient no longer takes any earthly food. The Shvetämbars are not prepared to accept this conception.
3.The Digambars strictly maintain that there can be no salvation without nakedness. Since women cannot go without clothes, they are said to be incapable of salvation. The Shvetämbars hold that nakedness is not essential to attain liberation. Hence, the women are also capable of salvation.
4.The Digambars hold that Lord Mahavir was not married. The Shvetämbars reject this view. According to them, Lord Mahavir was married and had a daughter.
5.The images of Tirthankars are not decorated at all by the Digambars, whereas the Shvetämbars profusely decorate them.
Initially the differences among both these sects were not much fundamentally. It appears that the Shvetambar sect had modified the Jainism to make it more simple and easy to follow. But gradually the ideology kept on changing and the texts and scriptures were regularly changed and these became totally different from the originals which were still followed by the Digambars.
The Jain doctrine had more or less been the same, almost stable over centuries and the belief had been more or less remained unchanged or only some minor changes were adopted. It is believed that this stability was the great Jain text Tattwarth Sootra which was written by Umaswami sometime in the fourth century.
This work was written before the great division and formation of Swetambars and Digambars became final and this was accepted as a great religious text by both.
In the past around 500 years, both, the Digambar and Shwetambar sects got further divided in more sub sects at different points of time. The reason for all these splits are uncertain and may be attributed to either some strong orator who might have brought out his own views and made the not so learned people believe in his ideology or it could be some social causes that might have resulted in splits and the sub splits.
Digambar Sub-Sects
There are three major sections within the Digambar belief of Jainism. These are Bees Panth, Terah Panth and the Taran Panth. All these sects are described herein as under.
Bees Panth
This is perhaps the original ideology of Jainism and the idol worshipping. The followers of this sect still support the institution of Bhattrarks (Head of a religious institution or monastry). This sect flourished between the 14th and 19 century and the followers of this panth worships the Kshetrapals and other gods and goddesses along with the Tirthankars.
The most important part of this panth which differentiate it from others is that the worshippers use saffron, flowers, fruits, sweets and scented sticks while performing their puja of the Tirthankars. Apart from this, there is no other major difference from the other sects. The religious text books and the process of worshipping is the same as in others.
Most of the followers of Bees Panth are in the south Indian states, Gujarat, Maharashtra and Rajasthan. Apart from these, their presence is also seen in other North Indian states of UP and surrounding areas.
Terah Panth
It is believed that this section imerged from the Bees Panth sect more as a reformed sect sometime in the 17th century. A reason for the emergence of this sect could be the uprising against the system and culture of the Bhattaraks.
The Terah Panth followers attribute their existence and emergence to a scholar Pt. Banarsidas. It was an Adhyatm movement in the northern parts of India in which he figured prominently. This sect revers him as their Adiguru and study and follow the texts written by him.
The Terah Panth sect followers do not install the idols of Kshetrapal, Padmavati or other god and goddesses along with Tirthankars in their temples. While performing the puja, the Terah Panth followers do not use the flowers, fruits, sweets and incense sticks.
Instead they use rice, coloured rice, cloves, almonds, sandal wood powder and paste, coconut etc. while offering their prayers. This sect is more commonly found in UP, Rajasthan and MP apart from other places.
Taran Panth
This sub sect was formed sometime in the 15th century by Taran Swamy. The followers of this panth are not idol worshippers like the Terah and Bees panths. Instead they worship the religious books written by their founder apart from the other Digambar Jain books.
They are quite similar to the non idol worshipper Sthanakvasis. This sect is not too popular and have a rather limited followers mostly in the Bundelkhand and the Malwa regions.
Shrimad Rajchandra Sub-Sect
This is a very minor sub sect among the Digambar Jains confined mostly within the state of Gujarat. The followers in this section are the one who believe in the teachings of Shrimad Rajchandra. He was greatly influenced by Acharya Kundkund and most of his writings are concentrated on meditations and self reflections.
The period of his existence had been the second half of the eighteenth century till the beginning of the nineteenth century. Since India was being ruled by the Britishers at that time, he had also written on the social reforms and the struggle for independence.
Kanji Panth
The latest if not the last sect formation that took place in the Digambar Jain community was the formation of the Kanji Panth just a few decades ago. This sect is named after its founder Kanji Swami (1889-1981) who was a Shwetambar Sthanakvasi initially but later formed his own Panth within the Digambar section of Jains.
Unlike the Digambar Jain saints, he never took the sainthood in its form and continued his Shwetambar culture of wearing white attire. Throughout his life, he resided in a small town called Songarh in the state of Gujarat. He was particularly greatly influenced by the holy book Samaysar written by Acharya Kund Kund in the first century.
As such, thourghout his life, he always laid more stress on the realistic and essential standpoints rather than the practical ones, known as the Nischay and Vyavhar in the Jain texts. The Nischay laid emphasis on understanding and contemplating the true nature of the soul with a view to its soul whereas Vyavhar was considered by him as a temporary or a transitory view point helping us to adjust with the practical issues of life (Prakash C Jain – Jains in India and Abroad).
The Kanji Panth due to this reason tried to minimise the religious rituals which had been practiced since long time. They also did not favour the nudity in Jainism which had always been considered as the most essential form of sainthood.
The Kanji Panth surely created a sharp division in the already divided Digambar Jain community. The critics never accepted Kanji Swami as a saint since he never took sainthood in its true form. During the time of Kanji Swami, this panth gained popularity in Songarh, Jaipur and Mumbai. Besides these cities, this panth also spread in far off cities in Kenya and USA.
But after the death of Kanji Swami in 1981, the popularity and spread was somehow checked and it remained within the section of the people who were the believers and followers of this panth.
Shwetambar Sub-Sects
Like the splits and division within the Digambar Jains that took place during the passage of time, the Shwetambar section also could not help avert a few divisions in their own community. Since the formation of the Shwetambar sect, there had been three major sub-sects. These are described as under:
Murti Pujak
As the name signifies, this sect consists of the people who worship the Jain idols of Tirthankars which have been placed in the temples. The rituals of giving holy bath (abhishek) to the idols is almost similar as in the Digambar sect, the only difference is the Shwetambar Jain idols being heavily decorated with clothes, the eyes of the idols are speacially painted unlike the Digambar idols wherein they are just carved out with the concentration on the tip of the nose (Nasagraha).
The worship is done with lots of flowers, fruits, saffron and sandal paste etc. Another significant difference is the ascetics wear white clothes and cover their mouth with a strip of white cloth even while speaking or chanting of the religious rhymes.
There is no significant difference in the religious beliefs and like the Digambar sect, they too worship the 24 Tirthankars and the text books are almost same with the difference being in the explanations and rituals.
Though this sect is mostly found in the state of Gujarat only but lately these are also found in other parts of India specially in Mumbai, Rajasthan and Delhi.
Sthanakvasi
This sub-sect from the Shwetambar section of Jainism was known to have emerged during the 15th century AD. It was a totally different concept of belief wherein the followers stopped building of temples. Instead big halls were construction for meditating and listening to the teachings of the respective Sadhu and Saadhwis.
The term Sthanakwasis, come from the word Sthanak, which means a place for prayers. Unlike the other sections, this community do not do the idol worshipping and as such only big halls (sthanaks) are constructed by them where the teachers teach the pupils about the religion.
It is hard to say what forced the reformers of that time to think and adopt this totally different approach of worshipping. The only possible reason could be that since the Digambar rituals were very hard and strict, the reformers thought of softening them so that there is no deviation from Jainism to any other religion.
Here also the religious text is based on the same principles with a great faith put on the Namokar Mahamantra. The Sthanakwasi Sadhu and Saadhwis wear white clothes and like the Shwetambar murti pujaks, they too cover their mouth with white cloth while talking and othewise too.
They carry a peechhee made up of white cotton threads instead of the peacocl feathers used by the Digambars. The followers of this section are widely spread in Gujarat, Maharashtra, Rajasthan, Delhi and nearby areas. One can find the sthanaks built at all these places.
Terahpanth
The unfortunate series of splitting Jainism took another turn when a new sect was formed known as the Terahpanthees within the Shwetambars. Surprisingly the reason for the formation of this sect is hard to think of as though it was a off shoot from the Sthankawasi sect but there was hardly any change in philosophy and beliefs.
Like the Sthanakwasis, this new sect also did not believe in the idol worshipping and they too constructed big halls (sthanaks) for meditation and discourses. In the year 1760, this new sect was started by one Acharya Bhikanji and since then it has always been closely guided and organised and looked after by a series of Acharyas with the most prominent among them being Acharya Tulsi.
Acharya Tulsi is widely remembered for his Anuvratas which were simple vows which could easily be followed by the Jains and these resulted in their religious well being and raising of morals.