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accepted by both major traditions, Shvetämbar and Digambar. Ächärya Siddhasen Diwäkar lived during the time of Vikramaditya. He has written about many aspects of Jainism. His Sanmati-Tarka is considered a masterly book and is enthusiastically studied by scholars even at present. Sarvärtha Siddhi of Pujyapäd-swämi, in the 5th or 6th century, Kashäya-Pähuda of Ächärya Gunadhara, and Shaddarshan Samuchchaya and Yoga Drashti Samuchchaya of Ächärya Haribhadra-Suri, in the 8th century, are the major works after the compilations of the Ägams.
By that time, idol worship was firmly established and many temples were set up. This necessitated the help of well-versed people for consecrating the idols and for performing various rituals. In the Shvetämbar sect, this led to the rise of renegade monks known as Yatis. They used to stay in the temples and therefore came to be known as Chaityaväsis. They lived in affluence and availed themselves of all the comforts of life. Haribhadra-suri was the first to criticize their accesses. However the evil continued long after that.
Noteworthy works after this period are the Mahä-Purän of Digambar Ächärya Jinsen (770-850), and the Trishashti (63) Shaläkä Purusha of Hemchandra-ächärya (1088-1173). Both these works are voluminous and deal with the lives of Tirthankars and other illustrious personalities. During this time period, serious efforts were made to curtail the excesses of Yatis in the 11th century by Vardhamänsuri. This was continued by his successors Jineshwar-suri and Jindatta-suri. The latter is popularly known as Dada Gurudev. He founded the Kharatar Gachchha (Purer Sect) in about 1150. The excesses of the Yati, however, seemed to have survived even that onslaught.
Hirvijay-suri was the well-known Ächärya of the 16th century. He seems to have impressed even Mogul emperor Akbar who issued a proclamation forbidding animal slaughter on certain days. The next two well-known personalities are Yogi Änandghanji and Upädhyay Yashovijayaji. The real name of the former was Läbhänandji. Since he remained more absorbed in the nature of the soul, he is popularly known as Änandghanji. He has written many thought provoking Padas. The best known is his Änandghanji Chovisi that contains devotional songs in admiration of all 24 Tirthankars. Upädhyay Yashovijayaji was a prolific writer. He has written on almost every aspect of Jainism in Sanskrit, Präkrit, and old Gujarati.
Digambars also experienced a significant change during the late sixteenth century through a famous poet and scholar named Banärasidäs. He was born in a Shvetämbar family and was an easygoing youth. He however happened to read Samaysär and was very much impressed. He has written Samaysär-Nätak, which is a dramatic version of Samaysär. He was a devout scholar of the works of Kunda-Kundächärya. He revolted against the lax behavior of Bhattäraks and felt their ritualistic practices were excessive and involved a high degree of Himsä in offering of flowers, fruits and sweets in temple rituals. He called for abolishment of such offerings from daily rituals in the temples.
Banärasidäs influence was further felt through Pundit Todarmal of Jaipur. His doctrinal pursuits emphasized Nishchaya Naya (absolute) aspects of Kunda-Kundächärya writings. This greatly revitalized the Digambar tradition and allowed them to move forward during a period of difficult changes. Following this period of change, even within the Digambar tradition, sects known as Teräpanthis and Bisapanthas came about. Their beliefs and practices vary from one region to the other.
Shrimad Räjchandra
Shrimad Räjchandra (1867-1901 A.D.) was extraordinary from early life, born to a Hindu father and a Jain mother. At the age of seven he remembered his past life (Jäti-smaran Jnän) and described his experience as a proof of reincarnation. He also believed that his deep understanding and detachment was because of his knowledge of last life. He had been writing poetry since the age of eight, at the age of 16 he wrote "Moksha-Mälä describing Jain way is the true way and is the path of detachment. At the age of 19 he displayed his ability to remember and answer 100 questions in an order called "Shatävdhän" at Faramji Kavasji Institute in Bombay. At the age of 22 he married Zabakben and had four children.
He wrote some eight hundred letters, which chronicle his spiritual development. A collection of these letters is the one sacred text for the follower of Shrimad Räjchandra. He wrote many small books like Bhävanä-bodh, Sukh-sambandhi-vichar, and Namiräja etc. For him the spiritual goal was the experience of the self, and once this was achieved, then so was the spiritual deliverance. In 1896, in one night he
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