Jain Digest 2007 11 2

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA

Page 9

Jain Digest. Winter 2007
FEATURE
disciples were unclad. But when Keshiswämi, who belonged to Lord Parshwa's tradition, acknowledged his leadership, Lord Mahavir did not insist that Keshiswämi become un clad. Lord Mahavir's order thus included clad as well as unclad aspirants. Since the Lord gave up everything at the time of renouncement, he was known as Nirgranth and his clad as well as unclad disciples came to be known as Nirgranth Shramans. One hundred and sixty years after the Lord's Nirvän there came about a split between the two groups. That continued to expand and by the second century A.D. the Jain order was split in two parts known as Shwetambar and Digambar. Two thousand years after the Lord's passing away came another split that gave rise to the Sthänakväsi sect, which does not believe in idol worship, among other things. After the fall of the Maurya dynasty in about 200 BCE, the Jain condition in Pätliputra was no longer conducive. As such, some Jains migrated towards Orissa and to the South; others went to Mathura and from there to Rajsthän and settled at Shrimäl, Osiya and other places. Later on, there was migration towards Gujarat. The people, who went there from Shrimal came to be known as Shrimäli, those from the east of Shrimäl as Porwäd and those from Osiyä as Oswäl. Probably on the issue of remarriage of VastupalTajpal's mother, each of the three groups was divided in two categories of Dashä and Visha. Thus came about the castes of Dashäshrimali and Vishäshrimäli, Dashäporwäd and Vishäporwäd, Dashäoswäl and Vishäoswäl. In time, divisions occurred within those communities. Those follow- ing the Yaties were known as Lonkä, while those following the strict monks were known as Tapä; those following even stricter vows were known as Kharatar and so on.
would be content being called simply Jains. The people at the helm should therefore consider what they want to bequeath to the new generation. In this connection it would be worthwhile to consider the major aspects that have kept us separate and divided. The first one revolves around the concept of Jain monks. They are supposed to be Nirgranth (disentangled). That term has a high internal as well as external significance. from an internal point of view, Nirgranth means not having attachment or possessiveness. As such, a Nirgranth would not insist upon having - or not having - anything. He knows that he is the everlasting soul, while the body and all the surrounding situations are transitory; they do not belong to him. He would therefore be guided by the spirit of indifference towards everything external to the soul. Having or not having something is a situation arising as the consequence of Karma; the Nirgranth would not be concerned with these situations. He would feel comfortable and have equanimity in all the circumstances. Lord Mahävir was comfortable when he had a piece of cloth, and was equally comfortable without it. He had no desire to be clad or unclad. To insist on being unclad is also a Granthi. He had left the worldly life in order to be Nirgranth; how could he retain Granthi in his pursuit? Externally, Nirgranth means not having possession. Here is the question of being clad or not. A Nirgranth is not supposed to have anything, including clothes. As such, Digambar monks are closer to being Nirgranth. But do we have a Digambar monk on this continent? Are we going to have one some day? No Digambar can ever walk up to this shore. If someone here intends to be a Digambar monk, he cannot survive without adequate clothing and heating. So the concept of a Digambar monk here is merely academic.
Fortunately the trend has begun to reverse in the last century. People belonging to the first generation of that century were very particular about being Lonkä, Tapä etc. or about being Dashä or Visha. The second generation got less concerned about such caste distinctions. The people at the helm of the community at present belong to the third generation Not only are they not concerned about such castes, many of them do not even know which caste they belong to. This is a healthy trend in the sense that it leads to unification. People are, however, still conscious of being Shwetämbar, Digambar or Sthänakwäsi. Of course, there does not appear to exist the rigidity that was associated with those classifications earlier. Most of the Sthänkawäsis do not mind going to temples and Shwetambar or Digambar people do not experience much problem in going to the each other's temples. It is good that the classifications which previously served to divide now appear to be nothing more than mere labels. While these changes have occurred, is it not the time to move even further ahead? The generation that has now come of age is not going to be concerned about such divisions. They
Shwetämbar monks do not claim to be totally possessionless. They remain clad and maintain wooden pots etc. They are not supposed to use a vehicle. But they can be allowed to use one in case of emergency or when it is inevitable. If coming to North America for the purpose of propagating Jainism is treated as inevitable, we will see Jain mendicants here. In that case, we may also see Jain monks and nuns using a form of transportation to move around from place to place. We cannot thus conceive of any Jain monk not utilizing those facilities in this country.
Another aspect that keeps us divided involves the idols of Tirthankars. Schanakwäsis are largely opposed to having an idol. Realizing, however, that some tangible symbol of worship is helpful, most of them do not mind going to temples. At several places Shwetambars and Digambar's have agreed to have their prototype idols installed side by side. That is the spirit of tolerance and is in tune with the principle of Syädväd. But is that enough? Is there a way to
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