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gacchas evolved from the eleventh to the thirteenth century, and reputedly eighty-four gacchas were formed, however, most gacchas did not survive their founders and others would have amalgamated. Today, most Svetambars of Gujarat and Rajasthan belong to the following three gacchas: the Kharataragaccha, Tapaagaccha and Ancalagaccha. Each gaccha has its own temples, ascetics and aacaaryas.
Kharataragaccha: There is no reliable history of the formation of this group, though epigraphic evidence suggests that it was formed before 1090 CE, the evidence is taken from the special residences for ascetics, a feature of many towns in that period. One legend claims that Aacaarya Jinesvara Suri defeated the temple-dwelling ascetics (caityavaasis) in a religious debate at the court of King Durlabharaja of Anahilavada in 1022 CE, winning thereby the title of 'person of bold character' (kharatara). Another legend says that Jinadatta Suri in 1147 CE started this group. A third variant of the story holds that Jinavallabha Suri started it. This gaccha is very popular in Gujarat and Rajasthan. It is known for establishing socio-religious institutions, called dadawadis or dadabaris in the major cities of India.
Tapaagaccha: The legend about the origin of this group is that aacaarya Jagacchandra Suri, had earned the epithet 'austere' (tapa) in 1228 CE, from King Jaitrasinha of Mewar, for his severe austerities. Thereafter his disciples and followers have been called Tapaagaccha. The members of this, the largest gaccha, are found all over India but largely in Gujarat, Rajasthan, Maharastra, Punjab and Haryana.
Ancalagaccha: The ascetics of this group use a small strip of cloth (ancala) in place of a full muhupatti to cover their mouth at the time of daily penitential ritual, thus they take the name Ancalagaccha. Also known as the 'upholders of sacred rituals' (vidhipaksha), it is said to have been formed in 1156 CE in Northern India. There are very few members of this group.
In addition to Digambars and Svetambars, there was, in the past, another sect of Jainism, which flourished in Karnataka at least from the 5th to the 14th century CE with some royal patronage. It was known as Yapaniya, which was begun by a Svetambara monk in the 2nd century CE (Roy 1984: p.128). Yapaniyas accepted practices of both Svetambars and Digambars, followed Svetambar sacred texts and tried to bring about reconciliation between Svetambars and Digambars. It is believed that Umasvami, the author of the Tattvarthagima Sutra, was a Yapaniya and Sakatayana, a Yapaniya monk, composed the Sabdaanusasana (a grammar), Stri-mukti-prakaran and the Kevali-bhuktiprakaran. At the end of the 14th century Yapaniyas are presumed to have merged with the Digambars, but there is no evidence for this amalgamation.
The above account is based on Roy (1984: pp.99-149), Sangave (1990: pp. 74-87) Jain J (1964: scattered references), Chatterjee (1978 and 1984 scattered references), and Modi (1977 scattered references).
In spite of these divisions, all Jains believe in the same basic principles and philosophy, and for many years they have sought to celebrate major functions together and to promote the teachings of Mahavira. Some differences, however, remain between Svetambar and Digambar Murtipujaka groups, largely concerned with the ownership of certain temples and places of pilgrimage.
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