Jain Legend Vol 2

Author(s): Hastimal Maharaj, Shuganchand Jain, P S Surana
Publisher: Hastimal Maharaj Shugan C Jain P S Surana

Page 280

Sectarian differences in Jain order
Right from rya Sudharm to rya Vajra Sw m, the Jain Order had run without any sectarian differences. Though Ga as (groups) and kh s (branches) started emerging from the tenure of Ya obhadra, and differences between Ga as became customary from the period of rya Suhast , yet there did not appear any basic sectarian differences. The entire Jain congregation was known as 'Nirgramtha’ by one and all without any divisions like vet mbara, Digambara etc. Those who kept the essential clothes and those who did not, - both had the object of emancipation and without any conflict between themselves progressed forward on the spiritual path
On one side there were cryas like Mah giri who preferred seclusion to practice Jinakalpa, and on the other, cryas like Suhast wandered through villages, cities, preaching the sermons to normal people, propagating and expanding the Jain Order, thus constantly remained in association with devotees. Yet there was goodwill between them. Till then both the sects - with and without clothes - were equally respected, revered and were thought as eligible for liberation. The 'cloth' (either wearing or not wearing it) was not considered as the criterion for either practicing asceticism or attaining final salvation (muktipatha). Wearing clothes was not considered as hindrance to the path of salvation, similarly being naked was also not considered as the eligible criterion for attaining salvation. vet mbaras never stated that without the tools of Dharma (like cloth, etc) one cannot attain liberation, and on the other side, Digambaras never claimed that the monk who wears clothes is, in real sense, not a monk at all. To put in a nutshell, till then 'with clothes' or without clothes' was not a yardstick to measure either the significance or the insignificance of a monk. The correct yardstick of monkhood was to have the right knowledge, right faith and the right conduct.
But in V.N. 609, this situation came to an end and a clear sectarian difference originated in the Jain society by the name of vet mbara & Digambara. Jinabhadraga K am rama a has said, 609 years after V.N. Bo ika sect (Digambara sect) originated in Rathav rapura.
The circumstances that led to the sectarian difference were described in Vi e va yaka Bh ya and va yaka C r i etc. The gist is as follows:
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