Indian Antiquary Vol 58

Author(s): Richard Carnac Temple, Charles E A W Oldham, S Krishnaswami Aiyangar, Devadatta Ramkrishna Bhandarka
Publisher: Swati Publications

Page 184

168
THE INDIAN ANTIQUARY
[SEPTEMBER, 1929
No question of superiority or inferiority was involved. A soul is a soul whether it be of man or woman, and no obstacle stands in the way of full spiritual liberation for one who can destroy by nirjard all karmas.
With such cardinal difference of principles, the followers could not remain united, and they gradually drifted apart. Those that advocated the most conservative ideas became known as the Digambar sect, and in order to establish the new theory, these Digambars had to discard the whole of the then existing Jain canons, which are respected and recognised by the Svetâmbars alone, who are the other remaining original followers of Mahavira, propagating the same old principles as those of Mahavira.
I need hardly say that the Digambars hold just the opposite view and boast of their antiquity, placing the origin of the Svetâmbars at a very late period. There is good scope for research in this important and interesting subject of the antiquity of these sects. Any scholar can satisfy himself after a glance at page 25 of Vincent Smith's Jain Spa and other Antiquities of Mathura that Lord Mahavira is depicted there as being taken from the womb of Devananda by Harinegameshi, a god. This ancient story is entirely discarded and has no place in any Digambar work, while every Svetâmbar Jain believes the story of this garbhapahara, which is another point of difference between the two sects. It has also to be noted that the different Ganas, Kulas, Sakhds and Gacchas found inscribed on these relics of antiquity are identical with those mentioned in the Kalpasûlra and other old Jain agamas respected by the Svetâmbars, while these names do not occur in any of the Digambar works. And these facts above referred to are very significant in tracing the question of antiquity, as the sculptures with inscriptions are all genuine irrefutable pieces of evidence that place the Svetâmbars at a very early period.
Lord Mahavira and his principles were as liberal as could be expected, and all souls, whether of a Svetâmbar or a Digambar, or a non-Jain even, could attain nirvana; while according to the Digambars, only a male Jain holding Digambar doctrine may be liberated. The true ancient principles of the religion of the Tirthankaras are simply this much, that a soul which realizes the oneness of all and is seated in equality, is fully entitled to emancipation. The Svetâmbars hold this view and will ever hold the same in spite of all reproaches from the other sect. This liberal idea is quite clear from the ancient Jain texts. The age of these texts has, of late, also been scientifically tested, but unfortunately the Digambars do not recognize them. It is perhaps by reason of these short-sighted principles of the Digambar Jains that they did not flourish during Muhammadan times, and it is only during these latter days of English rule that they are trying to gain popularity.