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THE INDIAN ANTIQUARY.
[MARCH, 1892.
of the Jains; but they, drawing on their own imagination, hold tenets in variance with the Siddhantas (or Holy Scriptures), and follow practices contrary to those of the Jinendra (or founder of Jainism). On this subject, there are the following ślôkas in the Nitisâra :
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"Then after the lapse of some time there arose the 'Svêtâmbara, the Drâvida, and the Yapaniya (Sangha), as well as the Kêkî Sangha through arrogance. The Kêkîpichchha, the Svêtavâsa, the Drâvida, the Yâpuliyaka, and the Nibpichchha; these five are well-known as being false Jaina sects, Having in reliance on their imagination, elaborated practices in variance with the Siddhântas, they have caused divisions in the religion of the Jinêndra."
Thus it should be understood 33
(18) Here the question may be asked: "It has been mentioned that there are (Acharyas called) Nandin, Chandra, Kirtti and Bhushana, and that there are the four Sanghas called Nandi, Sêna: Dêva and Simha, now do the Achârvas of these Sanghas differ among themselves? In what estimation should they be held? Are they to be considered as differing among themselves, or are they to be considered as one ?" To this the following answer (is to be given) :- "The Ganas, Gachchhas, etc., which, as above mentioned, have arisen, have been the channels of eternal happiness. Among them there exists no sort of difference; and in their mendicant and other practices they are alike. And as to the above-mentioned four Sanghas into which the Mûla Sangha is divided, if any one make a difference between the Achâryas, he is devoid of truth and is a heretic; moreover such people have for a long time been leading a worldly life. Therefore in these four Sanghas there is no difference of images, nor any difference in penitential and other practices, nor any difference of rules, nor any difference in their teaching and in their scriptures; in no single point is there any difference between them;, they are all alike. Hence those who maintain a difference, are devoid of the truth and are heretics and worldlings of old standing. And there is no reason to entertain any more doubts regarding such Jina images as are consecrated and adored in the four Sanghas; all others that there are, are heretical." In short: "any image that is consecrated by the four Saighas, should be worshipped; all others, such as the images made by the Svêtâmbaras and others, are heretical."
(19) On this subject, there are the following élôkas in the Nitisâra:
"The Gapas, Gachchhas and others that have arisen from them, are the grantors of eternal bliss. There is between them no difference whatever in their monastic and other practices. If any man imagine any difference in the four Sanghas, he has travelled beyond the truth and is gone completely into the world. In them there is no difference of images nor of penitential observances; nor is there any distinction in their rules and readings. Any Jina image
35 It may be useful for purposes of comparison, to add here the notice of the Digambaras, which Muni Atmârâmit, the head of the Vijayagana of the Svétâmbaras, gives in his Jaina Mata Vriksha, or Genealogical Table of the Jains:"In 609 A. V., Sivabhuti Sahasramalla, the disciple of Krishna Sûri, originated the Digambara sect (mata). He had two disciples, Kaundinya and Kaushtavfra. After these two there came Dharasêna, Batavali and Pushpadanta. These commenced, in 683 A: V., on the 5th day of the bright half-month, to compose three; siatras, viz., 1, the Dhavala comprising 70,000 slokas, 2, the Jayadhavala comprising 60,000 slokas, and 3, the Mahadhavala containing 40,000 slokas. These three sAstras exist to the present day in the Karnataka country; and borrowing from them Nêmichandra (No.: 17 or 67 ?) composed the Gomaṭṭasåra for the perusal of Raja Chamunda. No sâstra older than these three is to be found among the Digambaras. Afterwards the Digambaras becaine divided into four Sakhas, viz., 1, Nandi, 2, Sêna, 3, Dêva, 4,, Simha. Later on there arose four Sanghas, viz., 1, Mûlasangha, 2, Kishtha Sangha, 3, Mathura Sangha, 4, Goppa Sángha. Still later, there arose the following Panthis; viz., 1, the Visapanthi, 2, the Terapanth,3, the Gamânapanthi, and 4, the Tôtâpanthi, i, e., those who worship a book (pustaka) in the place of an image (pratim). At first Sivabhuti originated the Nagna-pantha (or the ordinance of nakedness); next he taught that a woman could not be saved (moksha), and that a Kêvalin should not eat a morsel; finally he taught a mass (lit. eighty-four) of other things. In our days, the Terapanthis have put forth a mass (bahut hi), of heterogeneous things, which may be learned by comparing their old with their new books." With regard to the origin of the Têrapanthis he adds in another note to the Vriksha:"In Sam. 1709 Lavaji, the adopted son of PhilA BAI, the daughter of the Bora Viraji of the Lumpaka sect (i. e., the NAgôr section; see above, p. 63), together with Dharmadása, the cotton-printer, originated the pantha (or sect) of the mouth-covering Dhundhakas. These divided into 22 sections, the second of which is the Dhanaji ection: Dhana's disciple (chéla) was Bhudhara; his disciple was Raghunathaji; his disciple Bhishma originated; the Têrâpanthis and propagated the sect of Mukhabandhas (or mouth-coverers)."
