The Jain religion is one of the oldest religions in the world.
The Jain religion was also known as Shraman Dharma, Nirgranth Dharma, etc. It is
not an offshoot of any other religion but is an independent religion recognized
by these various names during different time periods. It was has been taught by
Tirthankaras also called Jina. A follower of a Jina is called a Jain and the
religion followed by Jains is called Jainism. Each Tirthankara revitalizes the
Jain order. The Jain Order is known as the Jain Sangh. The current Jain Sangh
was reestablished by Lord Mahävira, who was the 24th and last
Tirthankar of the current time period. The Jain Sangh is composed of the
following four groups:
The first Tirthankar of the current time period was Lord
Rushabhdev, who is also known as Ädinäth. Names of other popular Tirthankars are
Lord Shäntinäth (the 16th Tirthankar), Lord Nemnäth (the 22nd
Tirthankar), Lord Pärshwnäth (the 23rd Tirthankar), and Lord
Mahävira (24th Tithankar). Lord Mahävira is the most popular
Tirthankar of our time.
Jain order had divided into two major
sects.
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The Digambara sect
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The Svetambar sect
The Digambara
sub-sects
The Digambara sect, in recent
centuries, has been divided into the following sub-sects:
Major sub-sects:
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Bisapantha,
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Terapantha, and
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Taranapantha or Samaiyapantha.
Minor sub-sects:
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Gumanapantha
-
Totapantha.
Bisapantha
The followers of Bisapantha support the
Dharma-gurus, that is, religious authorities known as Bhattarakas
who are also the heads of Jaina Mathas, that is. religious monasteries. The
Bisapanthas, in their temples, worship the idols of Tirthankaras and also the
idols of Ksetrapala, Padmavati and other deities. They worship these idols with
saffron, flowers, fruits, sweets, scented 'agara-battis', i.e., incense sticks,
etc. While performing these worships. the Bisapanthis sit on the ground and do
not stand. They perform Arati, i.e., waving of lights over the idol, in
the temple even at night and distribute prasada, i.e., sweet things
offered to the idols. The Bisapantha, according to some, is the original form of
the Digambara sect and today practically all Digambara Jainas from Maharashtra,
Karnataka and South India and a large number of Digambara Jainas from Rajasthan
and Gujarat are the followers of Bisapantha.
Terapantha
Terapantha arose in North India in the
year 1683 of the Vikram Era as a revolt against the domination and
conduct of the Bhattarakas. i.e. religious authorities, of the Digambara Jainas.
As a result in this sub-sect, the institution of Bhattarakas lost respect in
North India, however in South India the Bhattarakas continue to play an
importent role. In their temples, the Terapanthis install the idols of
Tirthankaras and not of Ksetrapala, Padmavati and other deities. Further. they
worship the idols not with flowers, fruits and other green vegetables (known as
sachitta things), but with sacred rice called 'Aksata', cloves,
sandal, almonds, dry coconuts, dates, etc. As a rule they do not perform Arah
or distribute Prasada in their temples. Again, while worshipping they
stand and do not sit.
From these differences with the
Bisapanthis it is clear that the Terapanthis appear to be reformers. They are
opposed to various religious practices. As according to them. These are not real
Jaina practices. The Terapantha had performed a valuable task of rescuing the
Digambaras from the clutches of wayward Bhattarakas and hence the Terapanthis
occupy a peculiar position in the Digambara Jaina community. The Terapanthis are
more numerous in Uttar Pradesh, Rajasthan and Madhya Pradesh.
It is pertinent to note that even
though the name Terapantha sub-sect appears both among the Digambara and the
Svetambara sects. Still the two Terapanthis are entirely different from each
other. While the Digambara Terapanthis believe in nudity and idol-worship, the
Svetambara Terapanthis are quite opposed to both.
Taranapantha
The sub-sect Taranapantha is known
after its founder Tarana-Svami or Tarana-tarana-Svami (1448-1515 A.D.). This
sub-sect is also called Samaiyapantha because its followers worship
Sarnaya, i.e., sacred books and not the idols. Tarana-Svami died at
Malharagarh, in former Gwalior State in Madhya Pradesh, and this is the central
place of pilgrimage of Taranapanthis.
The Taranapanthis strongly refute
idolatry but they have their own temples in which they keep their sacred books
for worship. They do not offer articles like fruits and flowers at the time of
worship. Besides the sacred books of the Digambaras, they also worship the
fourteen sacred books written by their founder Tarana-Svami. Further,
Taranapanthis give more importance to spiritual values and the study of sacred
literature. That is why we find a complete absence of outward religious
practices among them. Moreover, Tarana-Svami; was firmly against the
caste-distinctions and in fact threw open the doors of his sub-sect even to
Muslims and low-caste people.
These three main traits of the
Taranapanthis, namely, (a) the aversion to idol worship, (b) the absence of
outward religious practices, and (c) the ban on caste distinctions, were evolved
as a revolt against the religious beliefs and practices prevailing in the
Digambara Jaina sect, and it appears that Tarana-Svami might have formulated
these principles under the direct influence of Islamic doctrines and the
teachings of Lonkashaha, the founder of the non-idolatrous Sthanakvasi sub-sect
of the Svetambara sect.
The Taranapanthis are few in number and
they are mostly confined to Bundelkhand, Malwa area of Madhya Pradesh and
Khandesh area of Maharashtra.
Gumanapantha
The Gumanapantha is not so important
and in fact very little is known about it. It is stated that this sub-sect was
started by Pandit Gumani Rama or Gumani Rai, who was a son of Pandit Todaramal,
a resident of Jaipur in Rajasthan.
According to this Pantha, lighting of
candles or lamps in the Jaina temples is strictly prohibited, because it regards
this as a violation of the fundamental doctrine of Jaina religion, viz.,
non-violence. They only visit and view the image in the temples and do not make
any offerings to them.
This pantha became famous in the name
of shuddha amnaya, that is pure or sacred tradition, because its
followers always stressed the purity of conduct and self-discipline and strict
adherence to the precepts.
Gumanapantha originated in the 18th.
Century A.D. and flourished mainly during that century. It was prevalent in
several parts of Rajasthan, and it is found now in some areas of Rajasthan
around Jaipur.
Totapantha
The Totapantha came into existence as a
result of differences between the Bisapantha and Terapantha sub-sects. Many
sincere efforts were made to strike a compromise between the Bisa (i.e.
twenty) Pantha and the Tera (i.e.. thirteen) pantha and the outcome was
sadhesolaha (i.e., sixteen and a half)-Pantha or 'Totapantha'. That is
why the followers of Sadheso!aha Pantha or Totapantha believe to some extent in
the doctrines of Bisapantha and to some extent in those of Terapantha.
The Totapanthis are extremely few in
number and are found in some pockets in Madhya Pradesh.
In connection with the account of the
major and minor sub-sects prevailing among the Digambara sect. it is worth while
to note that in recent years in the Digambara sect a new major sub-sect known as
'Kanji-pantha', consisting of the followers of Kanji Swami is being formed and
is getting popular especially among the educated sections. Saint Kanji Swami
(from whom the name ‘Kanji-pantha' is derived), a ‘Svetambara-Sthanakvasi’ by
birth, largely succeeded in popularizing the old sacred texts of the great
Digambara Jaina saint Acharya Kunda-Kunda of South India. But Kanji Swami’s
efforts, while interpreting Acharya Kunda kunda's writings, to give more
prominence to nischaya-naya, that is, realistic point of view, in
preference to vyavahara-naya, that is, practical view point, are not
approved by the Digambaras in general as they consider that both the view points
are of equal importance. However, the influence of Kanjipantha is steadily
increasing and Sonagarh town in Gujarat and Jaipur in Rajasthan have become the
centers of varied religious activities of the Kanajipanthis.
The Svetambara sub-sects
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Like the Digambara sect, the Svetambara
sect has also been split into three main sub-sects:
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Murtipujaka,
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Sthanakvasi, and
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Terapanthi
Murtipujaka
The original stock of the Svetambaras
is known as Murtipujaka Svetambaras since they are the thorough worshippers of
idols. They offer flowers, fruits, saffron, etc. to their idols and invariably
adorn them with rich clothes and jeweled ornaments.
Their ascetics cover their mouth with
strips of cloth while speaking, otherwise they keep them in their hands. They
stay in temples or in the specially reserved buildings known as upasrayas.
They collect food in their bowls from the sravakas or householders'
houses and eat at their place of stay.
The Murtipujaka sub-sect is also known
by terms like (i) Pujera (worshippers), (ii) Deravasi (temple
residents). (iii) Chaityavasi (temple residents) and (iv)
Mandira-margi (temple goers)
The Murtipujaka Svetambaras are found
scattered all over India for business purposes in large urban centers, still
they are concentrated mostly in Gujarat.
Sthanakvasi
The Sthanakvasi arose not directly from
the Svetambaras but as reformers of an older reforming sect, viz., the Lonka
sect of Jainism. This Lonka sect was founded in about 1474 A.D. by Lonkashaha, a
rich and well-read merchant of Ahmedabad. The main principle of this sect was
not to practice idol-worship. Later on, some of the members of the Lonka sect
disapproved of the ways of life of their ascetics, declaring that they lived
less strictly than Mahavira would have wished. A Lonka sect layman, Viraji of
Surat, received initiation as a Yati, i.e., an ascetic, and won great
admiration on account of the strictness of his life. Many people of the Lonka
sect joined this reformer and they took the name of Sthanakvasi, meaning those
who do not have their religious activities in temples but carry on their
religious duties in places known as Sthanakas which are like
prayer-halls.
The Sthanakvasi are also called by
terms as (a) Dhundhiya (searchers) and (b)Sadhumargi (followers of
Sadhus, i.e., ascetics). Except on the crucial point of idol-worship,
Sthanakvasi do not differ much from other Svetambara Jainas and hence now-a-days
they invariably call themselves as Svetambara Sthanakvasi. However, there are
some differences between the Sthanakvasi; and the Murtipujaka Svetambaras in the
observance of some religious practices. The Sthanakvasi do not believe in
idol-worship at all. As such they do not have temples but only sthanakas,
that is, prayer halls, where they carry on their religious fasts, festivals,
practices, prayers, discourses, etc. Further, the ascetics of Sthanakvasi cover
their mouths with strips of cloth for all the time and they do not use the cloth
of yellow or any other color (of course, except white). Moreover, the
Sthanakvasi admit the authenticity of only 31 of the scriptures of Svetambaras.
Furthermore, the Sthanakvasi do not have faith in the places of pilgrimage and
do not participate in the religious festivals of Murtipujaka Svetambaras.
The Svetambara Sthanakvasi are also
spread in different business centers in India but they are found mainly in
Gujarat, Punjab, Harayana and Rajasthan.
It is interesting to note that the two
non-idolatrous sub-sects, viz., Taranapanthis among the Digambaras and
Sthanakvasi among the Svetambaras, came very late in the history of the Jaina
Church and to some extent it can safely be said that the Mohammedan influence on
the religious mind of India was greatly responsible for their rise. In this
connection Mrs. S. Stevenson observes: "If one effect of the Mohammedan
conquest, however, was to drive many of the Jainas into closer union with their
fellow idol-worshippers in the face of iconoclasts. Another effect was to drive
others away from idolatry altogether. No oriental could hear a fellow Oriental’s
passionate outcry against idolatry without doubts as to the righteousness of the
practice entering his mind, Naturally enough it is in Ahmedabad, the city of
Gujarat, that was most under Mohammedan influence, that we can first trace the
stirring of these doubts. About 1474 A.D. the Lonka sect, the first of the
non-idolatrous Jaina sects, arose and was followed by the Dhundhiya or
Sthanakvasi sect about 1653 A.D. dates which coincide strikingly with the
Lutheran and Puritan movements in Europe." (vide Heart of Jainism, p. 19).
Terapanthi
The terapanthi sub-sect is derived from
the Sthanakvasi; section. The Terapanthi sub-sect was founded by Swami
Bhikkanaji Maharaj. Swami Bhikkanaji was formerly a Sthanakvasi saint and had
initiation from his Guru, by name Acharya Raghunatha. Swami Bhikkanaji
had differences with his Guru on several aspects of religious practices
of Sthanakvasi ascetics and when these took a serious turn, he founded
Terapantha on the full-moon day in the month of Asadha in the year V.S. 1817,
i.e., 1760 A.D.
As Acharya Bh1kkanaji laid stress on
the 13 religious principles, namely, (i) five Mahavratas (great vows),
(ii) five samitis (regulations) and (iii) three Guptis (controls
or restraints), his sub-sect was known as the Tera (meaning
thirteen)-pantha sub-sect. In this connection it is interesting to note that two
other interpretations have been given for the use of the term Terapantha for the
sub-sect. According to one account, it is mentioned that as there were only 13
monks and 13 laymen in the pantha when it was founded, it was called as
Tera (meaning thirteen) -pantha. Sometimes another interpretation
of the term Terapantha is given by its followers. Tera means yours and
pantha means path; in other words, it means, "Oh! Lord Mahavira! it is
Thy path".
The Terapanthis are non-idolatrous and
are very finely organized under the complete direction of one Acharya,
that is, religious head. In its history of little more than 200 years, the
Terapantha had a succession of only 9 Acharyas from the founder
Acharya Bhikkanaji as the First Acharya to the present Acharya
Tulasi as the 9th Acharya.
This practice of regulating the entire
Pantha by one Acharya only has become a characteristic feature of the
Terapantha and an example for emulation by other Panthas. It is
noteworthy that all monks and nuns of the Terapantha scrupulously follow the
orders of their Acharya, preach under his guidance and carry out all religious
activities in accordance with his instructions. Further, the Terapantha
regularly observes a remarkable festival known as Maryada Mahotasava.
This distinctive festival is celebrated every year on the 7th day of the
bright half of the month of Magha when all ascetics and lay disciples,
male and female, meet together at one predetermined place and discuss the
various problems of Terapanthis.
The penance of Terapanthis is
considered to be very severe. The dress of Terapanthi monks and nuns is akin to
that of Sthanakvasi monks and nuns. But there is a difference in the length of
muhapatti, i.e., a piece of white cloth kept always on the mouth. The
Terapanthis believe that idolatry does not provide deliverance and attach
importance to the practice of meditation.
Further, it may be stressed that the
Terapantha is known for its disciplined organization characterized by one
Acharya (i.e., religious head), one code of conduct and one line of thought. The
Terapanthis are considered reformists as they emphasize simplicity in religion.
For example, the Terapanthis do not even construct monasteries for their monks,
who inhabit a part of the house which the householders build for themselves.
Recently their religious head, Acharya Tulasi, had started the Anuvrata
Andolana, that is, the small vow movement. which attempts to utilize the
spiritual doctrines of the Jainas for moral uplift of the masses in India.
The rise of Terapantha is the last big
schism in the Svetambara sect and this Pantha is becoming popular. The
Terapanthis are still limited in number and even though they are noticed in
different cities in India, they are concentrated mainly in Bikaner, Jodhpur and
Mewar areas of Rajasthan.
Sädhus (monks) and Sädhvis (nuns) are
people who have voluntarily given up their household lives and worldly affairs
and have accepted the five major vows to uplift their souls on the spiritual
path. They strictly follow the rules laid down for them. Shrävaks and shrävikas,
on the other hand, continue to lead worldly lives. They may observe in full or
to a limited extent, twelve minor vows laid down for
them.
