1. GROWING RELIGIOUS DISSENSIONS
The important problem, which is undermining the strength of the
Jaina community for the last so many centuries, is the existence of
various religious divisions in the community. Up to the days of Lord
Mahavira and even for some centuries later the Jaina Church remained one
and undivided though some minor schisms had taken place during and after
the time of Lord Mahavira. About the end of the first century A.D. the
Jaina Church was finally split up into two rival sects which have
vigorously maintained the rivalry to the present day. The two main sects,
viz. the Digambara and the Shvetambara, were later kin split up into major
and minor sub-sects some of which were revolutionary in the sense that
they opposed the established practice of idol worship. Apart from the
division of the Jaina Church into sects, and sub-sects, the Jainas were
further divided, on a religious basis, into several sections and
sub-sections like Sangha, Gana, Gachchha and Shakha.
The Jainas did not stop with the creation of a large number of
sects, sub-sects, sections and sub-sections in the community, but
persistently made and are still making them by various means to perpetuate
these divisions. Only a few wend places an common to both be Digambaras
and the Shvetambaras, while each sect possesses its own numerous sacred
places. Even those few common sacred places have, for all these years,
become a constant bone of contention between the two sects as each sect
tries to establish its claim of ownership over them by both fair and foul
means. Crores of rupees have been spent and continue to be spent by both
the parties on litigation. Generally the members of each sub-sect or
sub-section build their own temples or places of worship. Thus among the
Digambaras the Terapanthis and the Bisapan this have their separate
temples and the Taranopan this their own Chaityalayas. The Murtipujaka
Shvetambaras have their temples, while the Shvetambara Sthanakavasis visit
their Upashrayas only. In big cities practically every important Gachchha
possesses its temple where all the members of that Gachchha assemble on
festival and, other ceremonial days. At Karanja in Vidarbha the members of
Sena Gana and Balatkara Gana have their own temples. Further, A many plans
the members of some important castes have their different temples. Again,
the main sects have their own types of idols, methods of worship, places
of pilgrim.. age, sacred books, Samskaras or sacraments, religious
teachers and fasts and festivals. These differences have so much been
magnified by both the -main sects that every sect considers itself as a
true follower of Jainism, while it regards the other sect as fallen from
the real path of Jainism.
The differences have penetrated into the social field also,
Formerly, marriages used to take place between the members belonging to
different sects and sub-sects; but now there is a marked tendency to
restrict the marital relations within the members of a particular sect or
even a sub-sect. Each sect or
sub-sect provides for its students facilities like boarding houses,
scholarship funds, research grants etc. There is hardly any association
which caters to the needs of students irrespective of sect or sub-sect.
Even their religious educational institutions
like Gurukulas and Pathashalas
are separate for each sect or sub.
sod. The members of practically every sect or sub-sect are being organised
on an all-India basis. The Digambaras have organisations of an all-India
character, viz. All India Digambara Jaina Mahasabha, Delhi, All India
Digambara Jaina Sangha, Mathura and All India Digambara Jaina Mahasamiti,
Delhi; and among the Shvetambaras each sub-sect has an alt-India
organisation, viz. All India Slavetambara (Murtipujaka) Jaina Conference,
Bombay; All India Shvetambara Sthanakavasi Jain Conference, Bombay; and
Sri Jaina Shvetambara Terapanthi Mahasabha, Calcutta. These organisations
have their provincial branches and official news-paper organs through
which they try to stabilise their respective positions. It is true that
there are some organisations of national and local and regional character
like Bharata Jaina Maha mandala, Bombay, and Bombay Jaina Yuvaka Sangha,
Bombay, which are meant for all Jainas, but it is a. fact that they are
not popular as other sectarian organisations are. Sometimes it is reported
that even the religious pontiffs of different sects and sub-sects try to
accentuate the religious differences and sever the social relations, if
any, existing between them.
Thus it is quite evident that the Jainas have been segregated
into different hostile camps on religious grounds. As a consequence we
find that there is -nothing like religious unity among the followers of
Jainism and this undoubtedly hinders the progress of the Jaina community.
Since the Jainas have been spread throughout the length and breadth of
India, there is a great divergence in their observance of various social
customs and manners. In the circumstances the only bond that brings all
Jainas together is the bond of religion, i.e. they are the followers of
the same religion. It is, therefore, the paramount duty of the Jainas to
see that the feeling of oneness is inculcated in the minds of the Jainas
by several means. In fact, Jainism is one and undivided so far as its
philosophy, fundamental principles and doctrines are concerned. The Jaina
Church was united for a long time and its sects-and especially the
sub-sects-arose at a comparatively late stage; in its history. There are
not basic differences of a serious nature, from the point of view of the
present age, between the sects and the sub-sects. According to the Jaina
theory itself nobody, either male or female, can attain salvation in the
current age. It is, therefore, quite futile to quarrel on points like �Savastra-mukti�,
i.e. whether one can achieve Moksha while one wears the clothes; `Strimukti,�
i.e. whether a woman can attain salvation; and `Kevali-Kavalahara`,
i.e. whether an omniscient needs food or not. These three are the major
points of differences between the Digambaras and the Shvetambaras and when
they are not applicable in the present age there is no reason, why the
sects should give more importance to the minor differences and estrange
their relations. The same can be said about the relations between the
Terapanthis and the Bisapanthis among the Digambaras and between the
Sthanakavasis and the Terapanthis among the Shvetambaras as there are not
much differences between them. The non-idolatrous sub-sects among both the
sects may be allowed to worship in their own way but they should, in no
case, be considered as aliens to Jainism. Thus more emphasis, in the first
place, should invariably be given on these points of common nature, so
that the feeling of hostility may be completely banished from the minds of
Jainas belonging to different sects and sub-sects.
With a view to foster this feeling several practical means will
have to be adopted by both the sects. They should celebrate together the
birth and death anniversary days of Lords Rshabha and Mahavira together
instead of observing them separately. They should make it a point to visit
the temples and places of warship of a11 sects and sub - sects and should
join in the religious festivals of other sects. A11 sectarian
organisations will have to be abolished forthwith and their place should:
be taken by the organisations of all Jainas formed on local and regional
and national basis. Naturally all other facilities and institutions must
be kept free to all Jainas. The field of social relations must also be
widened. They should not be kept restricted within the members of a
particular sect or sub-sect. Efforts should be made to publish the
literature stressing the essential unity in the Jaina Church. The
religious pontiffs should be made to concentrate their energies on
cementing the differences and establishing the cordial relations between
the sects and sub-sects. If possible, common Samskaras, fasts and
festivals should be evolved, so that many opportunities will be created
for bringing all people together and maintaining closer relations between
them.
When concentrated and sincere efforts are made on above lines,
it is hoped, the common religious bond will become firm and will foster
the sense of unity among the Jainas, which is so essential for organising
the Jaina community to continue its existence and to increase its
prosperity.
