Kevalaodhi Buddhist And Jaina History Of Deccan Vol 2

Author(s): Aloka Parasher Sen, B Subrahmanyam, E Siva Nagi Reddy
Publisher: Bharatiya Kala Prakashan

Page 57

Jainism in Maharashtra : History and Development
259
Jaina Sub-Sects in Maharashtra
It is well known that Jainism is divided into two main sub-sects, Digambara and Svētāmbara. This schism occurred in the 1st century AD, mainly on the question of nudity of monks and many other minor issues. It is generally noticed that the Digambaras were prominent in south India, while the Svētāmbaras were powerful in north India.*** This is true for modern period also.
Maharashtra was mainly populated by the Digambaras, though there are evidences indicating presence of Svētämbara also. Most of the other Jaina remains belong to Digambara sect. However, the 8th century AD chauvisi from Chahardi, the 12th-13th century AD icons from Balsane, Erandol, Daulatabad and some of the 12th to 14th century AD icons in Rajwade Samshodhan Mandal, Dhule are Svētāmbara. From the Kalvan plates of the 11th century AD, it is known that the Svētāmbaras had their monastery in the country of Světapada' (northern part of Nasik or area around Kalvan). All the icons at Pune, now housed in modern temples, are Svētāmbara. The Svētāmbaras were also present in Sirpur. Thus, though the Svētāmbara existed in Maharashtra from the 8th century AD, the Digambaras were predominant.
It appears that except northern Maharashtra, the area, physically closer to Svētāmbara-dominant Gujarat and Daulatabad, the Svētāmbaras came to prominence in later period, mainly after the 14th century A. D., as suggested by inscriptions from Sirpur and Pune. As far as Daulatabad is concerned, it appears that it was closely connected with Gujarat. Deda, a rich merchant of Avanti built a 'poshadhaśala' or a monastery here and sent the copies of agamas to bhandaras, while his son Pethada built a temple in the 12th-13th centuries Even in the 14th century, one Sahajapäla is known to have erected a temple of twenty-four tirthankaras here. The fact that the famous Svētāmbara ächärya Hiravijasuri in young age, had come to Daulatabad from Gujarat for further studies and in 1440 AD, a Jaina teacher Mahade converted the Digambaras of Daulatabad to the Svētāmbara sect suggests that the Svētāmbara were very strong here. Most of these Svētāmbara communities appear to have migrated to Maharashtra in later period, while indigenous Marathi-speaking Jainas are Digambaras. Even today, original Marathi Jainas are Digambaras and following sub-sects of Digambaras are present. 1) Shetaval 2) Pancham 3) Chaturtha 4) Kasar 5) Bogar 6) Dhakad 7) Gujar-Humbad 8) Märvadi Khandelwal, Pallival, Agarval 9) Bagherval 10) Kamboj 11) Nema. Of these, Shetavals are present throughout Maharashtra, Chaturtha-Pancham are concentrated in south Maharashtra while Baghervals are mainly in Vidarbha and northern Marathwada. Except Chaturthas, all the communities are mainly engaged in business. All the communities, except Gujars and Marvadis, mostly follow Marathi culture. They speak Marathi language and follow Marathi customs and festivals. There are many Svētāmbara communities in different parts of Maharashtra, but most of them have migrated for business purposes. Conclusion
It is clear from the above account that Jainism was introduced in Maharashtra at least by the 1st century BC. It started gaining popularity from the 8th century AD and rose to become a significant and prolific force during the period of 10th to 14th centuries AD. It continues to hold an important position till present day. However, it should be noticed that Jainism never held as strong and influential position in Maharashtra as in the neighbouring regions of Gujarat and Karnataka. In a Yadava record, Jina is invoked along with other Brāhmanical deities. A number of small Jina figures are depicted on various parts of some of the Brāhmanical temples of the 12th-13th century AD. The philosophy of the Mahanubhava sect bears strong imprints of the Jaina concepts. Jñanesvara takes notice of Jaina practices of tonsure and straining water in Jñänëśvari. Thus, Jainism appears to have integrated with the society in Maharashtra.