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Āgamas when he was copying them, as his handwriting was beautiful, he saw that there was a wide gap between principles and practice of the conduct of Jaina monks. This wide gap of principles and practice in the life of the monks was raising a number of questions in the consciousness of the people. It was a good opportunity for Lokashah to evolve a religious tradition with spiritual element and without a ritualistic baggage.
What was the state of Jaina sangha prior to Lokashaha? We have briefly discussed this before Prior to Lokashaha in 14th-15th century Jaina sangha was mainly divided in three main sectsDigambara, Svetambara and Yāpaniya. Even in this, the Yapaniya sect that came into existence around 5th century AD was on the threshold of extinction. Except for one or two Bhattaraka sects it did not have a proper existence. Thus, basically only two traditions Svetambara and Digamabara were in existence. As to the question of Digambara tradition, monks and nuns did not retain their identity; only Bhattarakas were prominent in that period. But they (Bhattārakas) had mainly become permanent residents (Mathavasis) of monasteries or Mathas even though they were representatives of the renunciates, and their main job was confined to protection and enhancement of the wealth and property of the Mathas. In both north and south India there were the seats of these Bhattarakas at different places and they gradually started ruling their followers and administering their respective zones and acting like feudal lords. Even among Bhattarakas there were many sects such as Kasta, Mathurās, Mulas, Ladavagada and Dravidas, which were further divided in their Ganas and Gacchas. As to the question of Svetambara tradition, Samvigna or Suvihita monks were not completely absent. However, here also, Caityavāsi Yatis were still in prominence and the class of Yatis had their hold on the Jaina
115 Jainism and its History
