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Introduction
11
Svetāmbaras hold contrary opinions on these points. In Pūjā, the Svetāmbaras use flowers, sweets etc., the Digambaras substitute them for dry rice, spices etc. The former in contradictum to the latter regard Mallinātha as a female Tirthamkara.
In comparatively modern times during the Mahommedan rule, new sects such as the Lunkás (452 A. D.) and Sthānakavāsis or Dhundiās (1653 A. D.) arose. The chief distinction resting with them is their absolute opposition to image worship.
Who are the Tirthařkaras ?
Several definitions of a Tirthaikara or Tirthakara are to be met with in both Svetāmbara and Digambara literatures, but they all converge upon the same purport that a Tirthamkara means a prophet. Let us look into some of the literary definitions as found in their books. "A Tīrthařkara is hie by whom was shown the broad fording-place of virtue, the best of all reaching which men overcome sorrow."1 "Tirtha" means here Dharma or religious system, “one who expounds Dharma”2 or according to another version, "Tīrtham" or "Dharma" by which this Ocean of Sansāra or transmigration can be crossed.? According to Svetāmbara view, "Tīrtham” means a "Samgha" or 'Church' and a Tirthakara is one who founds the Church or Coininunity. This "Tīrtha' or 'order' is not one but four in number-viz, (i) Sādhu or Monk, (ii) Šādhvi or nun, (iii), Srāvaka or lay brother and (iv) Srāvakā or lay-sister. Thus, everything analogises to what we know by an advent of God or Prophet or deificd saint. As in all religions, the Jaina Tirthamkaras were no more than deified herocs, born of human parents,
1. येन प्रणीतं पृथुधर्मतीर्थ ज्येष्ठं जनाः प्राप्य जयन्ति दुःखम् ।
Brhutsvayambhu-stotra o, by Samantabhadra. २. तीर्थ धर्म करोति प्रकटयति इति तीर्थकरः। स्वतीर्थानामादिकर्तारः frizer: 1
आ० चु० adhyāya II 3. alea 27 i Cf. arfer ta ühtThrafuferater naar agoufereafirदेव सङ्घस्तीर्थं तत्करणशीलत्वात्तीर्थकराः ।
Blagavati Sūtra, I. I 30.
