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(232) their followers. Naturally, different con- it proper, without taking into account ditions, customs, manners and ways of the needs of the changing conditions. In life prevailing in different parts of the both the cases natural indignation is country in different periods might have bound to occur on the part of the thinkinfluenced in giving rise to various ing population and there should not be religious practices which might have any surprise if hisaccumulated indignaultimately resulted in creating factions tion and discontent take a turn in formuamong the followers of Jainism. The lating and organising a separate sect. religious doctrines, principles and te
J - 48-49 nets as they were enunciated and taught a Figi ahami do SITA - Attempts by Mahā vira were not committed to
of reconciliation - From the above diswriting during the lifetime of
cussion it will be seen that the Jaina
Church which was one and undivided at Mahavira or immediately after his death. The religious teachings of
the time of Mahā vira has now been Mahāvi rawere memorised by his im
split up into sects, sub-sects, Samghas,
Ganas, Gachas, etc. Apart from the mediate successors and they were thus
religious divisions existing at present handed down from one generation to
there might have beenother divisions in another till they canonised at the coun
the past. Such divisions must have flourcil of Pā tali putra in the early part of ished in the past, but it appears that they 3rd century B.C. By this time much could not survive upto the present day water had flown down the Ganges and for a want of followers or some other what was cononised was not accept- reasons. As an instance the name of able to all, who vigorously maintained
'Yā pan i ya' or 'Yapya’ samgha can that the canon did not contain the actual
be cited. This Samgha was established teachings of Mahāvira. Again there
by Sri Kalasa Ācāryaat Kalyā natown was the question of interpreting what had been canonised. As time passedon, in Gulbarga district in Karnā taka. Like differences of opinion regarding the Sveta mbaras, it recognised the existinterpretation of many doctrines arose ence of sacred books and believed that and those who differed established a women could attain salvation and saints separate school of thought and formed could take food after attaining omnithemselves into a sector subsect. Sects science; but at the same time it was, like and subsects arise as a direct result of Digambaras, against using clothes and the revolt against the actions and policy it followed the rules and regulations of of ruling priests or heads of the church. Digambara ascetics. Neither its literaThose who are at the helm of religious ture nor any of its followers is existing affairs are likely to swerve from their
today. It appears that this Samgha was prescribed path and debase themselves
a connecting link between the or they are likely to be too strict in maintaining and preserving the reli- Digambaras and Svetā mbaras or probgious practices in a manner they think ably it was a solution to iron out the
| SR No. | 016127 |
| Book Title | Sudha Sagar Hindi English Jaina Dictionary |
| Original Sutra Author | N/A |
| Author | Rameshchandra Jain |
| Publisher | Gyansagar Vagarth Vimarsh Kendra Byavar |
| Publication Year | 1999 |
| Total Pages | 404 |
| Language | English, Hindi |
| Classification | Dictionary & Dictionary |
| File Size | 38 MB |