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100 Jaina Religion: Its Historical Journey of Evolution
caitayavāsa but also opposed worship of Jina-idols with living substances (such as flowers, fruits etc.) Here, we see that in Digambara tradition the opposition to the use of living substances in worship began around 16th century due to the influence of thinkers like Banarasi Das. But this disapproval had already originated in the Śvetāmbara tradition about two centuries earlier. Agamikagaccha could not survive for long and died with the passage of time, but still Kharataragaccha, Tapāgaccha and Ancalagaccha kept their identity because of their influence. However, these three sects could not remain uninfluenced by Caityavā. 1yativasi tradition. They could not succeed in their mission of rejuvenating the Samvigna-monk tradition for which they came into existence. The hold of Yatis got vigorously established in Kharataragaccha, Ancalagaccha and even in Tapāgaccha. Not only this, the ostentations related with temples and idol-worship went on increasing. And the class of monks whose main aim was selfupliftment turned into a class of priests meant for performing the rituals. The path of self-purification by tapas (self control) and renunciation (tyāga) remained confined to the agamic texts. They could not be linked with real life. In such conditions a need for a holistic revolution was felt.
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