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Aspects of Jainology : Volume VI
ures of Jaina monks and nuns inscribed on the pedestals of Jina-images of Mathura (c. 1st B. C.-2nd A. D.) it can be easily inferred that by that time the use of clothes and begging bowls was in vogue, though the ideal state of nudity was intact. The fig- ures of monks found at Mathura are almost nude but are depicted having a folded large piece of cloth, on their left arm, may be a woolen blanket, and which seems to be instrumental in hiding their nudity. Simi- larly, there are certain figures of Jaina monks, having begging bowls in their hands. These figures clearly show that in these centuries, i. e., c. 2nd B. C.-3rd A. D., the use of woolen blanket and begging bowls was common atleast among the Jaina monks and nuns of North India. But in South India, practice of nudity re- mained intact in that period. The Cause of Schism and Caityavāsa
Remarkably, it was this use of blanket and begging bowls, along with certain other exceptions in the code of conduct which led to the schism in Jainas into Svetāmbara, Digambara and Yāpaniya. Accord ing to Āvaśyakamula-bhāsya, the controversy regard- ing the use of clothes and begging bowl was raised first time after 606 years of the Nirvāņa of Lord Mahāvira, i. e.,c. 1st-2nd A. D.
However, on the basis of facts, narrated above, it can be concluded that liberalism in the rigorous code of conduct of Jaina monks and nuns caused the schism into Śvetāmbara, Digambara and Caityavõsa, i. e., living in temples or Mathas in Jaina order. This tendency of living in the temples of Jaina monks and nuns further caused the deterioration in their strict code of conduct and various exceptions were accepted into general rules. This liberalism, later on, also gave birth to the various Tāntrika Sadhanās in Jainism.
Though on the basis of the code of conduct, particularly the use of clothes and bowls, the first sectarian division took place inc. 1st-2nd A. D. But prior to that, we have also trace of another type of differences in Jaina order particularly pertaining to doctrines, started in the life-time of Lord Mahāvira itself.
In Jaina tradition, the persons, having doctrinal differences with the tradition of Mahāvira, are called as Nihnavas. These Nihnavas were seven in number. Āvasyakaniryukti ( Verse 778-783 ) and Uttarādhyayananiryukti ( Verse 165-178 ) mention the following Nihnavas and their basic differences from the traditional Jainism along with time and place of their origin. The names of Nihnavas and their details are as under:
No.
Time of Origination
Name of Nihnavas
Their particular theory on which they differed from Mahāvira's tradition
Place of Origination Śrāvasti
Jāmāli
Tişyagupta
Rşabhapur
Bahuratavāda (An action, in the process of 14 years after Mahacompletion, can't be called completed, it is vira's enlightenment. uncompleted. Jiva-pradeśavāda (Any one pradeśa of the soul 16 years after Mahācan be called as Jiva.
vira's enlightenment Avyaktavāda ( difficult to say who is who). 214 years after Maha
vira's Nirvāņa. Samucchinnavāda ( All the objects are transient 220 years after Mahāand get destroyed just after their origination.) | vira's Nirvāņa. Dvikriyāvada (possibility of having two 228 years after Mahā- experiences simultaneously.)
vira's Nirvāņa.
Āśādhabhūti
Svetāmbika
Aśvamitra
Mithila
Dhanagupta
Ulūkatira
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