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Keeping in view the emotional and faith related aspects of human nature, Jaina religion eventually developed the concept of idol worship after Mahāvīra. Though, only 150 years after Mahāvīra's Nirvāņa the evidences of idol worship are found. The Jina idols that are found from Lohanipur in Patna and Kankālī Tīlā in Mathura are a strong proof of the fact that the tradition of idol-worship came into being among Jainas even before the Christian era. Instead of entering into the discussion on the point in favour or against idol worship, we will attempt to see objectively as to how, with the passage of time, other traditions were instrumental in gradual changes in the forms of idol worship of the Jainas; and how they affected the way of life of monks. Along with the building of temples and worship of idols the conduct of Jaina monks slackened rapidly. And in both Svetambara and Digambara traditions Mathas or Caityavāsi and Vanavāsi traditions emerged. For building of temples and idols and also for their management, gifts of lands started pouring in; and with this the question of their ownership also arose. The initial archival records and copper plates etc. available related to donations were mentioned that donation earlier given to the Sangha, temple, and idol; and later with the passage of time names of the Acaryas were written on donation papers.
As a consequence, monks not only remained inhabitants or residents in the caityas, but also got involved in the management of Mathas, temples etc. This was, perhaps the reason why donations were received in their names. Thus, indulgence in comfort and theconsequent laxity in conduct began to grow in the lives of monks. Laxity of conduct gripped both the traditions of Digambara and Svetambaras. This grew in the Svetambaras in the form of Caityavasi Yati tradition and in Digambaras Jainism and its History 106
