The history of Jaina
religion is full of references to the various schisms that had taken place
from time to time, and some of these schisms contributed to the rise of
sects and sub-sects in Jaina religion. There is, however, no unity of
opinion on the manner and nature of such schisms. It is maintained that
there were eight schisms, of which the first was caused by Jamali during
Tirthankara Mahavira's lifetime, and the eighth took place during the
first century of the Christian Era, that is after the lapse of nearly six
hundred years after the nirvana of Tirthankara Mahavira. Among these
schisms, the eighth schism was more important as it ultimately split the
Jaina religion into two distinct sects of Digambara Jainas and Svetambara
Jainas. In this connection it may be noted that in order to prove the
antiquity of their particular sect, both the sects have put forward their
own theories regarding the origin of the other sect.
According to the account of
the eighth schism, known as the great schism, which is corroborated by
historical evidence, the process of the split continued from the third
century B.C. up to the first century of the Christian Era. In the third
century B.C. famous Jaina saint Srutakevali Bhadrabahu predicted a long
and severe famine in the kingdom of Magadha (in modern Bihar and with a
view to avoid the terrible effects of famine Bhadrabahu, along with a body
of 12,000 monks, migrated from Pataliputra, the capital of Magadha, to
Shravanabelagola (in modern Karnataka State) in South India. Chandragupta
Maurya (322-298 B.C.). who was then the Emperor of Magadha and was very
much devoted to Acharya Bhadrabahu, abdicated his throne in favor of his
son Bindusara, joined Bhadrabahu’s entourage as a monk-disciple, and
stayed with Bhadrabahu at Shravanabelagola. Chandragupta, the devout
ascetic disciple of Bhardrabahu, lived for 12 years after the death of his
teacher Bhadrabahu, in about 297 B.C. and after practicing penance died
according to the strict Jaina rite of Sallekhana on the same hill
at Shravanabelagola. This Bhadrabahu Chandragupta tradition is strongly
supported by a large number of epigraphic and literary evidences of a very
reliable nature.
When the ascetics of
Bhadrabahu-sangha returned to Pataliputra after the end of twelve-year
period of famine, they, to their utter surprise, noticed two significant
changes that had taken place during their absence, among the ascetics of
Magadha under the leadership of Acharya Sthulabhadra. In the first place,
the rule of nudity was relaxed and the ascetics were allowed to wear a
piece of white cloth (known as Ardhaphalaka). Secondly, the sacred
books were collected and edited at the council of Pataliputra specially
convened for the purpose. As a result the group of returned monks did not
accept the two things, introduced by the followers of Acharya Sthulabhadra,
namely, the relaxation of the rule of nudity and the recension of the
sacred texts, and proclaimed themselves as true Jainas. Eventually, the
Jaina religion was split up into two distinct sects, viz., the Digambara
(sky-clad or stark naked) and the Svetambara (white-clad).
In connection with this
Great Schism it is pertinent to note that the practice of nudity, strictly
observed by Tirthankar Mahavira and the ascetic members of his sangha,
was later on found impracticable and discarded gradually by some
sections of the Ascetic Order of the Jainas. That is why Dr. Herman Jacobi,
the pioneer of Jaina studies in Germany, has made the following
observation:
"It is possible that the
separation of the Jaina Church took place gradually, an individual
development going on in both the groups living at a great distance from
one another, and that they became aware of their mutual difference about
the end of the first century A.D. But their difference is small in their
articles of faith."
In this regard Dr. A.L.
Basham, the renowned authority on Oriental Studies, has given his positive
opinion as follows: "Out of this migration arose the great schism of
Jainism on a point of monastic discipline. Bhadrabahu, the elder of the
community, who had led the emigrants, had insisted on the retention of the
rule of nudity, which Mahavira had established. Sthulabhadra, the leader
of monks who had remained in the North, allowed his followers to wear
white garments, owing to the hardships and confusions of the famine. Hence
arose the two sects of Jainas, the Digambaras and the Svetambaras. The
schism did not become final until the first century A.D."
(vied "The Wonder that was
India", pp. 288-89).
Further it is worth noting
that in the beginning when the schism materialized, the differences
between the two sects were not acute and did not take the form of a
dogmatic and doctrinaire rigidity as is clear from the fact that the
Jainas by and large agreed that nakedness was the highest ideal as it is
the characteristic of a Jina. Accordingly, they adored the nude
images of Tirthankaras without any reservation. In this context it is
pertinent to note that all the early images of Tirthankars found at
Mathura in Uttar Pradesh are nude. But slowly the question of clothing
became important and accordingly different views and approaches were put
forward in regard to various aspects and practices of the religious life.
As a result with the passage of time and changed conditions, attitudes and
approaches began to stiffen, doctrines to ossify and the sectarian outlook
to dominate. This phenomenon is found among the other religious sects of
that time. Naturally, it affected the Jaina religion also.
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