Jain Journal 1977 01

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 31

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JAIN JOURNAL
Jaina Sangha would have remained alive and multiplied, they would soon have crowded all other Sanghas from India. Such was the case of Jaina Sanghas in the ages of post-Mahavira 37 and later Jainacaryas. 38 Of the many variations exhibited by different Jaina Sanghas, some have made it easier for them to survive in the struggle for existence, while others have caused them to be eliminated. The surviving Jaina Sanghas gave rise to the next generations 39 of Jaina monastic orders by transmitting successful variations of ethical principles and conducts, etc. to them.40. Successive generations in this way tended to become adapted to their social environment, 41 as the social environment changed, farther adaptations followed as evidenced particularly in the case of both the Svetambara and Digambara schools in Western India42 and South India43 respectively.
As the process of social, economic, political and religious evolutions continued to operate over many years in India, the later Jaina Sanghas might be quite different from their parent Sanghas, e.g. different ganas and gacchas of the Svetamabara and Digambara Sanghas appear to be quite different from their parent Sanghas.44 Further more, certain branches of a Jaina Sangha with one group of monks having variations
37 See Kalpasutra Sthaviravali, Nandisutra Pattavali and early Mathura Inscriptions
" for this purpose.". .." 88 See Pattavalis of the Svetambaras and Jain Silalekh Sangraha Vol. I-IV, for the
disappearance of many Jaina Sanghas. 39 E.g., there issued eighty-four gacchas from Vatagaccha but many of them died out.
Tapagaccha was born out of Vatagaccha under the spiritual leadership of Jagac
candra Syri in 1229 at Citor. It gave rise to thirteen branches. (See Tapagaccha 1. Pattavali; also vide Pattavali Samuccaya, Pt. I, p. 57 ff., Balabodha Pattavali, p. 9 ff. 40 Ibid. 41 As the social environment changed, Tapagaccha gave rise to Lonka-mata under
the leadership of Lonkashah on the basis of non-worship of the images of Tirthankaras. This new generation adapted itself to the social environment and made a
great impact on the Svetambara Jaina society for some time. 42. For example, Lonka-mata or Lonkagaccha having anti-image cult emerged from
Tapagaccha; Sthanakvasi sect arose from Lonkagaccha and Terapanthi from . Sthanakvasis in Western India because of changed social environment. Even now they are flourishing well with their missions there.
" 43 In South India some ganas like Devagana, Senagana, Nandigana, etc., issued
from Mulasangha according to the social environment prevailing there in the course
of the Jaina missions. 44 As for example, Lonkagaccha is different from Tapagaccha in regard to the image
cult, Sthanakvasi is different from Lonkagaccha, Terapanthi is different from Sthanakvasi sect in regard to the religious conducts of their respective Sanghas
which are different from each other. Similarly, there was difference of - religious conduct among Devagana, Senagana, Nandigana, etc. in the matter of
the observance of ascetic life which was different from that of the parent body -Mulasangha.