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Āgamika Gaccha not only opposed worship of Yaksas and Yaksis and Caitayavāsa but also opposed worship of Jina-idols with living substances, such as flowers, fruits etc. Here, we see that in Digambara tradition the opposition to the use of living substances in worship began around 16th century due to the influence of thinkers like Banarasi Das. But this disapproval had already originated in the Svetambara tradition about two centuries earlier. Āgamika Gaccha could not survive for long anddied with the passage of time, but still Kharatara Gaccha, Tapa Gaccha and Ancala Gaccha kept their identity because of their influence. However, these three sects could not remain uninfluenced by Caityavāsi Yativāsi tradition. They could not succeed in their mission of rejuvenating the Samvigna monk tradition for which they came into existence. The hold of Yatis got vigorously established in Kharatara Gaccha, Ancala Gaccha and even in Tapa Gaccha. Not only this, the ostentation related with temples and idol worship went on increasing. And the class of monks whoșe main aim was self-upliftment turned into a class of prists meant for performing the rituals. The path of selfpurification by Tapas (self control) and remunciation (Tyaga) remained confined to the Agamic texts. They could not be linked with real life. In such conditions a need for a holistic revolution was felt.
OPPOSITION TO CAITYAVĀSA AND ORIGIN OF SAMVIGNA SECTS
The wave of change came again in Jaina tradition in 16th century AD when spiritualism dominated Jaina religion got bogged down in ostentatious rituals. The iconoclastic attitude of Muslim rulers was beginning to shake people's faith
109 Jainism and its History
