Jaina Community a Social Survey

SR No.: 007019
Original Sutra Author: N/A
Author: Vilas Sangve
Publisher: Popular Book Depot Bombay
Publication Year: 1980
Total Pages: 484
Language: English
Classification: Book_English
File Size: 12 MB

Page 81

Religious Divisions in the Jaina Community
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and to some extent it can safely be said that the Muhammedan influence on the religious mind of India was greatly responsible for their rise. In this connection Mrs. S. Stevenson observes : “If one effect of the Muhammedan conquest, however, was to drive many of the Jainas into closer union with their fellow idolworshippers in the face of iconoclasts, another effect was to drive others away from idolatry altogether. No oriental could hear a fellow oriental's passionate out-cry against idolatry without doubts as to the rightousness of the practice entering his mind. Naturally enough it is in Ahmedabad, the city of Gujerat that. was most under Muhammedan influence, that we can first tr the stirring of these doubts. About 1452 A. D.27 the Lonkā sect, the first of the non-idolatrous Jaina sects, arose and was followed by the Dhundhiyā or. Sthānakavāsi sect about 1653 A. D., dates which coincide strikingly with the Lutherian and Puritan movements in Europe.” 28
The foundation of Terapanthi sub-sect was laid by Svāmī Bhikkhanaji Mahārāja in V.S. 1817. He was formerly a Sthānakavāsi and when he perceived some difference in the religious practices of
began to convert the people to his own views. As he laid stress on the thirteen religious principles, viz., five Mahā vratas, five Samitis and three Guptis, his sub-sect was known as the Terapanthi sub-sect.29 About 150 male ascetics, 300 female ascetics and one lakh ordinary laymen are the followers of Terapanthi sub-sect. Terapanthis are non-idolatrous and are very finely organised by their. Achārya (i.e. religious head) and every year on the 7th day of the bright half of the month of Māgha a festival known as “ Maryādā Mahotsava' is celebrated when all ascetics and lay disciples, male and female, meet together and discuss the various problems of Terā panthīs. The penance of Terapanthis is considered to be very severe.30
The Terapantha is known for its disciplined organisation characterised by one Acharya (i.e., religious head ), one code of conduct and one line of thought. The Terāpanthis are considered reformists as they emphasise simplicity in religion. For example, the Terāpanthīs do not even construct monasteries for their monks, who inhabit a part of the house which the householders build for themselves.31 Recently their religious head, Acharya Tulsi, has started the Aņuvrata movement which attempts