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prosperous class used to donate not only for the maintenance and management of these Caityas but also for the food and other physical comforts of the monks living in these Caityas. Thus, during this period Jaina monks became heads of these places.
But still, this class of comfort-loving monks led to the origin and evolution of Jaina philosophy, literature, art and architecture. Though in the name of comfort and laxity in the coduct of monks was also growing and that was being opposed in both Digamabara and Svetambara tradition. In the Digambara tradition the opposition to Caityavāsa and Bhattārakas is availbale for the first time in Aşta Pāhuda (Lingapāhuda 1-22) of Ācārya Kundakunda. And later Asadhara and Banarasi Dasa etc. were also opposed to this. In the Svetambaras, the first one who penned his views against this is Ācārya Haribhadra. He openly criticized these Caityavāsis in his “Sambodha-Prakarana’ and said that their conduct was against the scriptures; he even went to the extent of calling them devils in men. Criticisms of this kind against Caityavāsis further came from many other Ācāryas such as Jinesvarasuri, Jinacandrasuri etc. of the Kharatara-Gaccha. This Gaccha in the 10th century AD came into being as a reaction to Caityavāsa. The original name of this was Suvihita or Samvigna-marga. In the Digambara tradition of this period some sects like Dravida-sangha, Māthura-Sangha, KaştaSangha etc. were also born, which are called Jainābhāsa in the text known as Darśanasara.
Pt.Nathuram ‘Premi’ in his book “Jaina Sahitya Aur Itihas', under the title of 'Caityavāsa and Vanavasa' has discussed this at substantial length. Still on the basis of the available evidence it is difficult to say that Jaina sangha was able to liberate itself from growing slackness or laxity of conduct of monks despite the voices of opposition to it. However, this opposition certainly became
99 Jainism and its History
