Jain Shwetambar Conference Herald 1918 Book 14

Author(s): Mohanlal Dalichand Desai
Publisher: Jain Shwetambar Conference

Page 67

Shvetambaris and Digambaris re Parasuath Hill.
69
ANNAAA
part along certain lines which will help a good deal to the up-building of the Indian nation; but how can we expect the desirod action when we are divided amongst ourselves ? Apart from other questions bearing upon social amelioration and adjustments in perfect accordance with requirements of the changed conditious of life and living, it has become highly imperativo that the two brother communities, the Shwetambaris and the Digambaris, should become once more united and cooperate with each other to work out the future destiny of their mother land. But cau this be possible unless the wrongs are righted ? We all know how the litigation regarding the management and control over our places of pilgrimage has been eating into the vitals of our community. History and tradition are both in favour of the Shwetambaris to show the righteousness of the cause the Shwetambaris are up-holding. A searching enquiry into the records of the Musalman Rulers of India in the past, sifting analysis of the grey pages, which bear hall-marks of the Jain culture, will prove it beyond all doubt that the Jain Temples and Dharamasalas lying on Paresnath Hills, Rajgir Hills &c. aud in the like important places of pilgrimages, all owe their origin and existence to the efforts of the Shwetambari community and that all these have, on that account, been under the management :and control of the Shwetambaris. It is true that so far the fundamental principles of the Jain metaphysics and ethics are concerned, both the communities agree with each other. But there is no denying the fact that both the comniu. nities are ii variance with each other, in their respcctivo method, manner and forms of worship. Not only this, the symbolic representation of the Tirthankars, which the Shwetambaris and Digambaris worship, vary a good deal in their outline, and ornamentation so much so that one who is pretty little acqua. iuted with the differences which exist in the mode and method of worship of these two communities, can easily distinguish the Shwetambari from Digambari symbols. The Digamberi images are nude, the eyes are half closed like those buried in mcdi. tation. But the Shwetambari images with eyes wide opeu, bear