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112
A Study in the Origins and Development of Jainism
all, wearing clothes or nudity are simply outer marks of religion and they are insignificant so far as the realisation of moksh is concerned.
This, is not to say that Jina Kalpa was replaced by the sthavira kalpa. The monks with strong orthodoxical attitude continued the practice of nudity. In their eyes complete detachment from worldly possession was essential for the realisation of the highest goal and possession or putting on clothes constituted the transgression of the canon of aparigraha. The number of such monks was not very small and they formed a group in the general community of the monks. With the passage of time their attitude got more and more stiffened and they disagreed on more points with the rest others. They denied the womanhood of Malli Nãtha, the nineteenth Tirtharkara of the Jain tradition, only on the ground that Jinhood can't be obtained without practising nudity and a woman cannot do it. They also deny the efficacy of womenfolk in obtaining salvation. Their orthodoxical attitude is reflected in their denial of Mahāvīra's marriage. In this context we can understand as to why they do not accept the authenticity of canonical texts compiled in the councils of Patalipūtra and Valabhi.
It is to be noted here that the split of the order did not occur all of a sudden. The process of division was gradual. It seems to have started in the first half of third cent. B. C., as has been pointed earlier, and was completed in the first coming A.D. If some minor details of the Svetāmbars account are overlooked there is no reason to doubt the authenticity of the account that the Samgha was split into the Digambara and Svetõmbars sects 609 years after the death of Mahāvīra, that is first cent A. D. The tradition can not be rejected lock, stock and barrel.
Main Points of difference between Svetāmbara and Digambara traditions: 1. While Śvetămbaras used to wear white garments, the Digambaras
practised nudity.
