Chapter
- X
Religious
Divisions
The Jaina religions like other
religions of India has suffered from the tendency of schisms and secessions. The
different sects gradually sprang from time to time on account of the different
interpretations put on the canonical texts. Besides, the circumstances of the
particular time also compelled them to give up old ideas and to adopt new ones.
The separation between the Digambaras and the Svetambaras took place in 79 or 82
A.D. A terrible famine occurred in Magadha in 293 B.C. and 14,000 monks under
the leadership of Bhadrabahu with Candragupta Maurya moved on to the South. Some
monks under the leadership of Sthulabhadra stayed no gaoha.
Both the traditions do not differ as
regards the twelve-year famine that took place in Magadha and as regards the
consequent emigration of the Jaina Saãgha under his leadership. But while the
Digambara tradition states that the Saãgha migrated to the South, Ávetämbara
tradition says that Bhadrabähu went to Nepal. The origin of the great schism,
which later on developed into Digambara and Ávetämbara sects, is ultimately
traced to this event.
After Bhadrabähu's departure
Sthülabhadra assumed the leadership of the Saãgha in Magadha. He was a
contemporary of Maurya Candragupta and Bindusära. After the famine was over he
convened a council at Päûaliputra, at which the remnant of the Saãgha left
behind in Magadha tried to put in order the sacred lore that had fallen into a
state of decay. Sthülabhadra was succeeded by Ärya Mahägiri and then came
Suhastin who was the religious preceptor of the Maurya king Samprati who is said
to have been a devout Jaina and to have done much for the glory of his religion.
After Suhastin came Susthita, Indradinna (Kälaka I), Priyagrantha and
Vôddhavädï, one after the other. At this time lived Kälaka II of the
Áaka-Vikrama fame. Then followed Dinnasüri, Siãhagiri and Vairasvämi. The last
of these was the last Daáapürvï or keeper of a part of the original canon. It
was in his time in M.E. 609 (or A.D. 82) that the gradually growing schism in
the Jaina Saãgha was finalised and the two sects, Ávetämbara and Digambara,
separated for good.
Jacobi
observes that the
division of the Jaina Saãgha into Svetambara-Digambara took place gradually, and
that they became aware of their mutual differences about the end of the first
century A.D. It is necessary to know what is the exact difference between these
two sects, Literally, Digambara mean, 'sky-clad' and Ávetambara means
'white-robed' i.e. the monks of the Digambaras are naked, while those of the
Svetambaras wear white clothes. In fact there is very little difference between
the two branches as regards the essentials of doctrine. The most authoritative
book, namely, Tattvartha Sutra by Umasvati or Umasvami has been accepted by both
the sects. However, there are some major as well as minor points on which the
two sections are opposed to each other. The major points of difference between
the Digambaras and Svetambaras are as follows :
(i) While the
Digambaras believe that a monk who wears clothes, can not attain salvation; the
Ávetämbaras assert that the practice of complete nudity is not essential to
attain liberation.
(ii) The Digambaras
hold the view that woman, is not entitled to Mokÿa in this life. On the
contrary, the Ávetämbaras believe that women can attain Moksa in this
life.
(iii) According to the
Digambaras, once a saint has attained Kevala Jõäna (Omniscience)
he needs no food, but can sustain life without eating. The view is not
acceptable to the Ávetämbaras.
Leaving aside the trivial
differences in rituals, customs and manners, the following are some of the minor
points on which the two sects do not agree :
(i) The Digambaras
maintain that the embryo of Mahävïra, the last Tïrthaõkara, was not removed from
the womb of Devänadä, a Brähmin lady, to that of Triáalä or Priyakäriîi, a
Kshatriya lady, as the Ávetämbaras contend.
(ii) The Digambaras
believe in the complete disappearance of the ancient sacred literature and as
such they disown the canonical books of the Ávetämbaras.
(iii) The Digambaras
assert that Mahävïra never married but according to the Ávetämbaras, Mahävïra
married Yaáodä and had a daughter by name Anojjä or
Priyadaráanä.
(iv) The Ávetämbaras
consider Mallinätha, the 19th Tïrthaõkara as a female but the Digambaras state
that Mallinätha was a male.
(v) According to
Digambaras, the Tïrthaõkaras must be represented as nude and unadorned and with
downcast eyes. The need not be so according to Ávetämbars.6
Saãgha, Gaîa and
Gachchha
The Saãgha and Gaîa are well known
political terms. The Saãgha-räjya means the rule of a community
and the Gana-räjya indicates the rule of many a republic. In early
times, there was perhaps no distinction between political Saãgha and
Gana, because Päîini equates Gaîa with Saãgha. The
Saãgha and Gaîa in Jainism and Buddhism might have come into
existence in imitations of the political Saãghas and Gaîas which
flourished in ancient India. Both
Mahävïra and Buddha were born and brought up in the republican
atmosphere. They had Saãghas arround them. It is for this reason that
they adopted the name as well as the constitution of the political Saãgha
in organizing their religious Saãghas. It is also possible to suggest
that the political Saãghas as Gaîas might have been founded in
imitation of the religious Saãghas and Gaîas which had existed
since the time when the two great religions were organized. The head of the
Gaîa was known as Gaîadhara. Both these terms in the political and
religious spheres indicate the group of persons with the main characteristic of
possessing a mind conscious of certain ideology. The existence of large number
of Saãghas and Gaîas in the Jaina community in ancient times
points out that it was politically and culturally Saãgha highly
organized. It is due to the efficiency of the Saãgha organization that
Jainism has survived through all vicissitudes. The Gaîas in course of
time also began to be known as Gacchas.
Gaîa in the Kalpa-Sütra and Kushäîa
Inscriptions of Mathura
The Kalpasütra tells us that
there were seven schools of thought with their respective branches
(Áäkhäs) each of which separated in course of time into its own family
Kula. It is interesting to note that several of these Jaina orders are
mentioned in Kushäîa records. The seven Gaîas are Godäsa, Uddeha, Uduväûika,
Vesaväûika, Cäraîa, Mänava and Kauûika.7
The first Gaîa had four
Áäkhäs and Kulas. The second Gaîa Uddeha was founded by
Ärya Rohaîa and was divided into four Áakhäs and six kulas.
Nägabhüta and Parihasaka Kulas of Kalpasütra may be identified with
Nägabhütikïya8 and the
Paridhäsika9
of
the Kuáäna records. The third
gaîa Uduväûika was subdivided into four Áakhäs and three
kulas. None of these can be traced in any of the Kuáäîa inscriptions. The
fourth Gaîa Veáavätika, founded by Kämarddhi, was subdivided into four Áakhäs
and Kulas. Among these, only, the Mehika Kula10 is mentioned in a Kushaîa grant.
The fifth Gaîa Caraîa identified by Buhler with Väraîa Gaîa of the
inscriptions, was subdivided into four Áakhäs and seven
Kulas.11 The Kuáäîa inscriptions refer to
several of them.12 The Áäkhäs may be identified
with the Häritamalakari, Vajranägari and Säãkäáikä and Partidharmikä of the
Kalpasütra. The sixth Gaîa Mänava was divided into four Áäkhäs
and three Kulas. But only a few of these are mentioned in Kuáäîa records. The seventh Gaîa
Kauûiya Gaîa founded by Susthita was subdivided into four Kulas
and seven Áakhäs. This Gaîa is well represented in the Kuáaîa
inscriptions.13 The Áäkhäs must be
identified with the Vajrä, Mädhyamikä, Uchhänagari and the Vätsaliya while the
Kulas may be identified with the Väîiya, Brahmaliptika and the
Pôishîavähanaka of the Kalpasütra. The Madhyamikä branch was named after
the ancient place Madhyamikä identified with modern Nagarï in Mewar. It was
founded by Priyagrantha, the second pupil of Susthita and
Supratibuddha.14
Pañcastüpänyäya — There is a controversy regarding
the origin of the Pañcastüpanyäya, a sect of the Digambaras. One view is that it
originated from Mathura while the other view is that it was established by
Arhadbali who was the native of Puîâravardhana. Puîâravardhana was a centre of
Jainism. The Pahärpur copper plate grant of the year 159 (478-479
A.D.)15 records that a Brähmaîa and his
wife deposited three dinärs or gold coins with the city Council and lands
for the maintenance of worship of the divine Arhats at the Vihära
of Vaûa-Gohäli which was presided over by the disciples and the disciples of
disciples of the Nirgrantha preceptor Guhanandin, belonging to the
Pañchastüpanikäya of Banaras. It seems that Guhanandina belonged to the third or
fourth century A.D. Vïrasena, who wrote a commentary on the Dhavlä, was
the follower of Pañchastüpanyäya. Harisheîa has mentioned it in the
Kathäkosha written in 937 A.D.
Digambara Saãghas, Gaîas and
Gachchhas of the South Nirgrantha Mahäáramaîa Saãgha
From the two
inscriptions16 of the Kadamba ruler Môgeáa (500
A.D.), it is known that villages and lands were given to the Munis of
Nirgrantha Mahäáramaîa Saãgha. What was the shape of this original
Saãgha, it is not known. The term Nirgrantha or Niganûha
was used for Mahävïra, and also
for his followers. It seems that Nirgrantha Mahäáramaîa Saãga was in existence
during the time of Mahävïra, and it continued even afterwards. Bhadrabähu
accompanied this Saãgha for going to the South. During the third or
fourth century A.D., there were two main divisions of the Jaina Saãgha
(1) Nirgrantha Mahäáramaîa Saãgha and (2) Ávetapata. The Digambaras and the
Ávetambaras lived together at Devagiri as known from the
inscription17 and probably there were no separate
temples. The Nirgrantha Mahäsramaîa Saãgha was of the
Digambaras.
Müla Saãgha — The earliest mention of the
Mülasaãgha is in the inscription (C. 400 A.D.) of Gaõga ruler Mädhavavarma II,
and in the inscription of 425 A.D. of his son Avinïta.18 In the above two inscriptions, we
find the names of Äcärya Vïradeva and Candranandi. These two Äcäryas
performed the consecration of the temples, and the Gaõga rulers Mädhava II
and his son Avinïta granted lands and villages. It seems that in South India,
Mülasãgha was used to indicate the separation of the Digambaras from the
Ávetämbaras. The name Nirgrantha-Mahäsramaîa Saãgha probably ceased, and it
seems to have been called the Mülasaãgha. The early great Acaryas Kundakunda,
Umäsvämï and Samantabhadra belonged to the Mülasaãgha.
The Mülasaãgha has been divided into
seven Gaîas - Devagaîa, Senagaîa, Deáiyagaîa, Sürasûhagaîa Käîüragaîa and
Balätkäragaîa. Generally these Gaîas were called after the end names of
the Munis, and after the names of the provinces and
regions.
Devagana — Among the above Gaîas,
Devagaîa is the oldest. The existence of this Gaîa is known from the four
inscriptions19 of Lakáameávara and the eleventh
century inscription20 of Kadavanti. It is not mentioned
afterwards. The names of the Äcäryas of this Gaîa are — Püjyapäda,
Udayadeva21, Rämadeva, Jayadeva,
Vijayadeva22, Ekadeva, Jayadeva23, Aõkadeva and
Mahïdeva24. Pujyapada was the founder of this
Gaîa.
Deáï Gaîa and
Koîâakunâänvaya
Deáigaîa is mentioned in several
inscriptions as Desiya, Deáika, Desiga and Deáïya.
The term Deáï originated from Deáa which meant province. Some region of
Karîäûaka was known by the name of Deáa. From the inscriptions, it is
known that there were several centres of this Gaîa in Karîätaka. Among
them, Hanasoge (Cikahanasoge) was prominent. From the Äcäryas of this
place originated the Hanasogebali or Gaccha. From the
inscriptions25 of Chikahanasoge, it is learnt that
there were several Vasadis (Temples) of this Gaîa here, and they
received patronage from the Caõgälva rulers.
Deáïgaîa has been classified into
Pustakagachchha, Äryasiãhagrahakula, Candrakaräc ärjämnäya and
Maitradänvya.
Pustakagaccha — In the Puïra
inscription26 dated 1087 A.D., the donation of the land given to Padmanandi
Maladharideva of the Pustakagachchha has been described. In the Halebeed
inscription27 of the eleventh century, the
erection of an image by the disciples of Nemichand Bhaûûäraka has been
mentioned. In the Citapura inscription28 of the twelfth century A.D., the
renovation of a temple by this Gaccha has been recorded. In the image
inscription of Peddatuãbalam, the name of Bhaûûäraka Cändrakïrti is found. In
the Stavanidhi inscription29 of 1400 A.D., the construction of
the temple at the preaching of Vïranandi of this Gaccha has been mentioned. The
Samädhimaraîa of the Äcärya of Gomini Änvaya of the Pustakagaccha
in the Heritage inscription dated 1224 has been engraved.30
The first subdivision of
Pustakagaccha was Panasoge (Hanasoge) Bali. Its first
mention31 is in the early tenth century and
there is a reference to Samädhimarana of Nemicandra, disciple of
Sridharadeva. The second mention32 of this Bali is of 1180 A.D.
Balacanda, pupil of Jayakïrti, installed an image. There are four
inscriptions33 of this branch which belong from
12th to 14th century A.D. The Äcäryas Lalitakïrti, Devacandra and
Nayakïrti have been mentioned.
The second sub-division of
Pustakagaccha was Iõguleávara Bali. It is mentioned in the seven
inscriptions34 and they belong to the
12th-13th centuries A.D. In these inscriptions, the names of the
Äcäryas Haricandra, Árutakïrti, Bhanukirti, Mäghanandi, Nemideva,
Chandrakïrti and Jayadeva are mentioned.
Pustakagaccha has been mentioned
without any sub-division in several inscriptions. The first such
inscription35 is of 1081 A.D., and Bhaûûäraka
Sakalakïrti is mentioned in it. There are seventeen such inscriptions which
belong to the 16th century A.D.
The Pustakagaccha of Deáigîa is
found with Koîâakuîâänvaya. In some inscriptions, only Koîâakunâänvaya is
mentioned. The oldest inscription regarding. Konâakunâanvaya is the Tamra idia
obtained for Markaräbhip Lekh Tämrapatra. The other
inscriptions37 are dated 802 A.D. and 797 A.D. It
mentions Koîâakunâeye Anvaya. It indicates the place Koîâakunâa. This
inscription mentions that Räÿûraküta ruler Kambharäja donated a village to the
Acarya Vardhamäna.
The Second Sub-division of Deáïgaîa
named Äryasaãgha Graha Kula is found only in one inscription38. It belongs to the tenth century,
and it mentions Áubhacandra, disciple of Kulacandra. This inscription was
discovered in the Khaîâagiri hill of Orissa, while other inscriptions of
Deáigaîa belonged to Karîäûaka.
The third sub-division of Deáigaîa
is Candrakarä-cäryämnäya which is mentioned in only one
inscription.39 It has been discovered in Madhya
Pradesh. Subhadra is known to have performed the consecration ceremony of the
temple. The fourth sub-division of Mainadänvaya of Subhacandra Äcärya is
mentioned in the inscription40 and it belonged to the 13th
century.
The are several inscriptions of
Deáigana without any sub-division. In two inscriptions41 dated 950 and 1096 A.D., there is
mention respectively of the Äcäryas Guîacandra and Ravichandra. In these
inscriptions, there is mention of Deáïgaîa along with Koîâa Kundänvaya. In
eighteen inscriptions, there is mention of Mülasaãgha — Deáïgaîa. Among them,
old inscriptions42 belong to the twelfth century A.D. Eight
inscriptions mention Deáïgaîa only. The old inscription43 among them are dated 1032 A.D. and
1054 A.D.
The ancient name in the inscription
of the current name Kundakundänvaya was Koîâakundänvaya, which means it
originated from Koîâakundapura. Some scholars prove on literary grounds that
Mülasaãgha and Koîâakundänvaya are synonymous, and Äcärya Kondakunda is
the founder of the Mülasaãgha. This is not proved from any inscription before
the eleventh century A.D. Mülasaãgha and Koîâakundänvaya were together used in
the inscription44 of 1044 A.D. Koîâakundänvaya has
been independently used in the inscriptions45 of the eighth or ninth century A.D.
In the inscription of 802 A.D., Koîâakundänvaya was regarded as
Gaîa46. The earliest use of Deáïyagana
with Koîâakundänvaya was used in the inscription of 931 A.D.47 From the inscriptions, it appears
that the use of Koîâakundänvaya started from the later half of the seventh
century A.D., and in the eighth or ninth century, efforts were made to make it
powerful. Its first influence fell on the Deáastha Saints of Karîäûaka region.
They began to be called Koîâakundänvaya Deáïyagîa. The Draviâa Saãgha was also
slightly influenced by Koîâakundänvaya.48 It is known from the inscription
but it seems that influence was not permanent. The Dräviâa Saãgha
Koîâakundänvaya is not found mentioned in any other inscription.
Nandi Gana — Seeing the similar names of the
ancient Äcäryas in the inscriptions of the Mülasaãgha and the
Dräviâasãgha, it appears that old Nandigaîa (Saãga) might have come from
outside in these two Saãghas. These ancient Äcäryas might have belonged
to Nandigana. It seems that the Draviâa-Saãgha and the Mülasaãgha might have
adopted the Nandigana of the Yäpanïya Saãgha. The Nandisaãgha was on important
one among the Yäpanïyas.
Senagan — The earliest mention of the
Senagaîa is found in the inscription49 dated 821 A.D. It is also found in
the Mulagunda inscription50 of 903 A.D. Guîabhadra, the author
of the Uttarapuräna, regarded his teacher Jinasena and grand-teacher as
scholars of Senänvaya. Vïrasena and Jinasena in the commentaries of Dhavala
and Jayadhavala mention Pañchastüpänvaya. Gunabhadra mentions for the
first time Pañchästüpänvaya as Senänvaya in the
Uttarapuräîa.
Senagaîa has been sub-divided into
three Gacchas — (1) Pogari or Hogiri Gaccha, (2) Pustakagaccha and (3)
Chandrakapäûa. The first mention of the Pogarigaccha is found in the inscription
dated 893 A.D. This inscription51 records the grant of the village to
Kanakasena, disciple of Vinayasena. In this inscription, it has been called
Pogariyagaîa of Mülasenänvaya. Another inscription52 is of 1047 A.D., and Pandita
Nägasena has been called the Äcärya of Senagaîa-Hogari-gaccha. The
Cälukya queen Akkädevï granted some donation to him. The Pogarï Gachchha is
found mentioned in the inscriptions53 up to the 13th century
A.D.
The first
inscription54 of Chandrakaväûa Anvaya is dated
1053 A.D. wherein the lineage of Ajitasena, Kanakasena, Nayasena etc. has been
described. Saradära Kancarasena of Sindakula gave some charity to Nayasena.
Narendrasena II, disciple of Nayasena, has been mentioned in 1081
A.D.55 An officer named Droîa gave him
some donation. Narendrasena and Nayasena were well versed in Grammar. In the
inscription56 of 1066 A.D., Bhaûûäraka Áäntinandi
of Candrikävaûa has been mentioned. The name Mulasamgha is given but not of
Senagaîa.
The third sub-division
Pustakagachchha of Senagaîa is found in the inscription of the 14th century A.D.
A lineage of the eleven Äcäryas has been given in it. There is a mention
of Samädhimaraîa of Laksmïsena and of Mänasena, disciple of
Lakÿmisena.
Thirteen inscriptions of the
Senagaîa from the eighth to seventeenth centuries are known. Five inscriptions
from the 12th to the 15th century of this Gaîa were found at Hire
Ävali.This proves that Hire Ävali
was a great centre of this Gaîa. In the inscription of the 13th century
A.D., Kundakundanvaya was associated with Senagaîa. From the 15th century
onwards, its influence gradually decreased.
Sürastha Gaîa — A Gaîa named Sürastha of the
Mülasaãgha was famous. This Gaîa is known from the
inscriptions.57 It is mentioned as Sürastha,
Surästra, and Sürastha. It appears that the monks of this Gaîa might have
lived in Surasûhra from the beginning. Hence, this name was given. It is
possible that there might be some region of Suräsûra in South India, from where
the Munis might have derived this name. The first mention of this Gaîa
is in the inscription58 of 962 A.D. in which Mülasaãgha has
been associated with Draviâa Saãgha. The lineage of the saints namely
Prabhäcandra, Kalneledeva, Ravicandra, Ravinadi and Eläcärya has been decribed.
The Ganga ruler Marasiãha II donated a village to Eläcärya. The inscriptions of
this Gaîa from the 11th to the 13th century are found. No Kundakundanvaya
has been found in the inscriptions of this Gaîa.
Two sub-divisions of the Sürastha
Gaîa are known Kärüra Gachchha and Chitrakuûänvaya. There is only one
inscription59 dated 1007 A.D. in which Arhanandi
Paîâita has been described. There are ten inscriptions of
Chitraküûänvaya.
The first
inscription60 is dated 1071 A.D. in which some
donation given to Áishyä of Sri Nandi Pandita has been described.
The thrid inscription61 is dated 1074 A.D. in which some
donation given to Ärya Pandita, pupil of Arhanandi has been mentioned.
The next two inscriptions62 give the lineage of this Aanvaya
— Väsupüjya, Harinandi and Nägachandra. Harinandi and Nägacandra got some
donation in 1148 A.D. That the Sürastha gaîa was in existence from the tenth to
the twelfth century is known from fourteen inscriptions.
The donation of village to Eläcärya
of this Gaîa has been mentioned in the Kädalüra Copper plate
inscription.63 In this inscription dated 963, the
names of early Äcäryas are given — Prabhächandra, Kalneledeva,
Ravicandra, and Ravinandi. In three inscriptions64 of the 13th century Adalageri,
Nägachandra, Nandibhaûûäraka and Jayakriti of this Gaîa have been
mentioned. These are the memorials of the Samädhimaraîa of those
Saints
Käîüra Gaîa — Käîüragaîa is similar to Kaîâura
Gaîa the Yäpanïyas. Both Käîura and Kandüra reveals a particular place, from
where the group of monks of this Gaîa derived this name. The earliest
inscription of this Gaîa belongs to the tenth century
A.D.65 It describes the teachers lineage,
and mentions some donation given to the disciple of Äcärya Municandra.
The inscriptions of this Gaîa up to the 14th century are available. From the
inscription, it is known that in the 11th and 12th centuries, Gaõa king
Bhujabala, Gaõgavarmadeva, his queen Gaõga Mahadevi and four sons were devotees of the Äcäryas of this
Gaîa and honoured them by the charities.
Three sub-divsions of Kräîüra
Gaîa are known (i) Tintriîï Gachchha, (ii) Meshapäshäîa Gachchha are
(iii) Pustaka Gachchha.
Tintrinï Gachchha — There are six
inscriptions66 of Tintriîïgachchha. The first two
belong to the twelfth century A.D. and they describe Meghacandra and Parvatamuni
Äcäryas. The thrid is dated 1207 A.D. and it mentions some donation given
to Bhaûûäraka Anantakïrti. The fourth inscription67 dated 1556 A.D. mentions Devakïrti,
Municandra and Devacandra.
The inscription68 dated 1130 of Meáapaÿäîa gachchha
describes Äcärya Kulacandra or Prabhäcandra, and another
inscription69 is concerned with Vasadikä.
There are inscriptions of Meshapäshäîa gachchha70 and Tintrinïka
gachchha71. Meáapäÿaîa means stone
meant for sitting of goats. It seems to be a particular place from where the
saints of this Gaîa might be somehow related. Tintriîika was a
name of the tree. An inscription of the Pustaka Gachchha is dated 1150 A.D.72 The existence of this Gaîa
from the tenth to the sixteenth century is known from sixteen
inscriptions.
Balätkära Gaîa — Looking at the resemblance,
Balätkäragaîa originated from Balihäri or Balahäragaîa of the Yäpaniya. Balihära
or Balagära appears to be territorial in nature. There was a village named
Balagära in South India.73 The earliest
inscription74 of Balätkäragaîa is dated 1071 A.D.
It mentions the names of eight Äcäryas. Another inscription75 of 1075 mentions Anantakïrti,
disciple of Municanda of Chitraküûämnäya of this gaîa.
Anotherinscription76 mentions the names of three
Äcäryas. There is mention of Tribhuvanacandra in the
inscription77 dated 1074 A.D. Next important
inscriptions of this Gaîa are of the 13th century78. In the 14th century, Balätkaragaîa
is found associated with Sarasvatïgachchha. In the inscriptions of the later
half of the 14th century, there was special influence of this Gaîa. The
kings of the Vijayanagara kingdom honoured them. An inscription79 of the reign of Vïra Bukkyaräya
mentions Äcärya Siãhanandi as
Räjaguru and Maîâaläcärya. Another
inscription80 mentioning Nandisaãgha with
Mülasaãgha and Särasvata gachchha with Balätkära gaîa is important. Inscriptions
of Kärañja branch and its Lätüra sub-branch of Balätkarägaîa of the South were
discovered at Ukhalada.
Nigamänvaya : An
inscription81 of Mülasaãgha-Nigaãänvaya is dated
1310 A.D. It records the installation of an image by
Kôÿîadeva.
Yäpanïa Saãgha : According to the Daráanasära
of Devasena- Süri, Yäpanïya Saãgha was established by Ávetambara Árïkalaáa
in V.S. 205 at Kalyäîa town in Gulbarga District in Karîätaka. Like Ávetämbaras,
it recognized the existence of sacred books and believed that women could attain
salvation and saints could take food after attaining omniscience. At the same
time, it was, like the Digambaras, against using clothes and it followed the
rules and regulations of Digambara ascetics. They used the bunch of peacock
feathers. It appears that this Saãgha was a connecting link between the
Digambaras and the Ávetämbaras. This Saãgha produced several renowned
scholars such as Aparäjita, Pälyakïrti Áäkaûäyana and
Vimalasuri.
The Yäpanïya Saãgha received the
royal patronage from the kings of Kadamba, Chälukya, Gaîga, Räshûraküta and
Baûûa dynasties. These kings donated lands to this Saãgha and its
saints. The Kadamba ruler
Môigeáavarä (470-490 A.D.) performed pious deed by donating land at the place
Paläsikä to this Saãgha along with other Saãghas namely
Nirgranthas and Kürchakas82 Ravivarmä, son of the above Kadamba
king, donated the Purukheûaka village in donation to Kumäradatta, the main
Äcärya of this Saãgha.83 Yuvaräja Devavarmä of the second
branch of the Kadamba dynasty also granted some lands to this
Saãgha84. Some Kadamba
inscriptions85 inform that the influence of
Yäpanïya Saãgha at the time early Kadamba kings was great.
We learn about the Gaîas and
Gachchhas of Yapaniya-Saãgha from some inscriptions86. In the Sect of the Yäpanïyas,
Nandi Saãgha was the main, and also the oldest. The names of the Äcäryas
of this Saãgha were particularly Nandyanta and
Kirtyanta.87 Nandisamgha was divided into
several Ganas. Among them Kanakopala Saãbhüta Vôiksha Müla
Gaîa88, Sri Mülamüla Gaîa89 and Puîîägavôiksha
Mülagaîa90 were important. The names of the
Gaîas were connected with some trees. The lineage of the Äcäryas
of Kanakopalasambhutavôikÿa Mülagaîa, as mentioned in the
inscription91 dated 488 A.D. is as follows
:
Siddhanandi, Chitakäcärya (who had
five hundred disciples), Nägadeva and Jinanandi. A feudatory named Sämiyära of
Sendraka dynasty of Chälukya king Jayasiãha after constructing Jaina temple for
Jinanandi donated a village and some land. Chandranandi, Kumäranandi, Kïrtinandi
and Vimalachandrchärya are mentioned in the inscription92. This inscription refers to
Eregitturagaîa and Pulikalagachchha. At the preaching of Vimaläcandräcärya, a
Sämanta Nirgundaräja Paramagüla during fifty year reign of the Gaîga
ruler Árï Purusha after constructing Jaina temple and freeing people from all
taxes granted a village in charity. The lineage of the Äcäryas of Punnäga
Vôiksha Müla Gaîa in the inscription93 is given as
follows —
Árï Kityäcärya, Kaviläcärya,
Vijayakïrti and Arhakïrti. At the request of his feudatory Cäkiräja, the
Räshûraküûa king Prabhrita Varsha Govinda III donated a village named
Jälamaõgala to Arakakïrti for the management of a Jaina temple in 812 AD.
Äcärya Pälyakïrti, author of the Säkatäyana Vyäkarana of the
Yäpanïya Saãgha lived during the time of Amöghavarsha. Palyakïrti was either a
disciple or a religious associate of Arkakïrti. In the
inscription94 of 1108 A.D., we find Puîîagavôksha
Mülagaîa as branch of the Mulasaãgha which was afterwards it was absorbed by the
Mülasaãgha.
Like Karîäûaka, Yäpanïya Saãgha was
popular even in Tamil Province. Koûimaâuvagîa of Nandi Gacchha (Saãgha) of the
Yäpanïyas is mentioned in the inscription95 and its Äcäryas were
Jinanandi, Diväkara and Árï Mandiradeva (Dhïradeva). Dhïradeva was the
Adhishthätä (Builder) of the Kaûakämaraîa Jinälaya. At the request of
commander (Kaûakaräja) Durgaräja. Ambharäja II of the Early Cälukya Dynasty,
donated a village to that temple for the Yapanïya Säãgha. In another
inscription,96 the lineage of the Äcäryas
of Aõkaligacchha Balaharigaîa has been given as follows — Sakalacandra,
Ayyapoti and Arhanandi. Ambharäja II donated a village named Kalucumbaru on
Attilinaîdu province for repairing of the kitchen of Sarvalokäáraya
Jinälaya. It appears that Balahärigaîa and Aîkaligaccha belonged to the
Yäpanïyas. Balahäri or Balagäragaîa is mentioned in the
inscription97 of the later half of the eleventh
century A.D. in the form of Balätkäragana of the
Mulasaãgha.
In the inscriptions of the kings of
Raûûa dynasty, we find two names of the Gaîas of the Yäpanïyas —
Käreyagaîa and Kaîâüragaîa. Indrakïrti (disciple of Guîakirti), teacher of the
first ruler Pôithvïräma of the Raûûa dynasty, belonged to the Yäpanïya Saãgha.
In another inscritpion,98 Käreyagaîa is mentioned, and
Mailäpänvaya in place of Mailäpatïrtha. The lineage of the saints of Käreyagaîa
Mailäpa Anvaya is as follows — Mülabhaûûäraka Guîakïrti, Indra Kïrti,
Nägachandra, Jinacandra, Áubhakïrti and Devakïrti. Gaîga feudatory of some
Amoghavarÿa king after constructing Jaina temple donated a village to Muni
Devakïrti. The existence of Kaîdüra Gaîa of the Yäpanïyas is known from the
two inscriptions99 of Raûûa kings. The lineage of the
teachers of Kaîâüragaîa of the Yäpanïyas is given as below — Devacandra,
Devasiãha, Ravicandra, Arhanandi, Áubhacandra, Maunideva and Prabhäcandra
Deva.
From the inscriptions of the
Yäpanïyas, it is learnt, that it remained well organized from the fifth to the
fifteenth century A.D. There were several influential Gaîas in it. Later
on, Punnäga Vôiksha Mulagaîa, Balahärigaîa and Kaîâüra Gaîa joined the
Mulasaãgha, Nandi saãgha, Draviâasaãgha first, but were afterwards absorbed in the
Mülasaãgha.
There is a copper plate
inscription100 of the early sixth century A.D. of
the Yäpanïyas. It belongs to Ganga king Avinïta. It records the donation of a
temple installed by Yavanika Saãgha.
There is mention of Kumili or Kumudi
gaîa of Yäpanïya — Saãgha in four inscriptions101. The first
inscription102 of the ninth century A.D. describes
Amara Mudala Guru, disciple of the Acarya Mahävïra. He got built Deáavallabha
Jinälaya in the north of the village Kïreppäkkam. In another
inscription103 dated 1045 A.D., some Äcäryas
of this Gaîa have been described. At this time, an official name
Chävuãâa got a Jinälaya constructed. Other two
inscriptions104 are of uncertain time. These are
Niÿidhi inscriptions. The first inscription is the memorial of
Samadhimaraîa of Áänta Vïradeva of this
Gaîa.
There are four
inscriptions105 of Punnägavrikshamülagaîa of the
Yäpanïya Saãgha. The first inscription dated 1044 records the donation to
Bälachandra Äcärya of this gaîa for the newly constructed
Jinälaya in Pulinagara. It also mentions donation to Rämacandra Äcärya
in 1145 A.D. The next inscription106 is dated 1165 A.D., and the lineage of the teachers is given.
The commander Kälaîa of the Áilähära king Vijayäditya after constructing a
Jinälaya at Ekkasambuge city made some donation to Vijayakïrti for it.
The inscription107 dated 1096 A.D. records some
donation to Paîâita Cärukïrti, disciple of Munichandra Traividya of
Vôiksha Mülagaîa. In an inscription108 of the time not definite, there is
mention of the temple of Kusuma Jinälaya of
Vôikÿamülagaîa.
The Kaîâura gaîa of the Yäpanïya
Saãgha is mentioned in three inscriptions.109 The first is of the early twelfth
century A.D., and it describes the four Äcäryas namely Bähubali,
Áubhacandra, Maunideva and Maghanandi. There is a reference to a temple of this
gaîa in the inscription of the 13th century. The third inscription mentions a Jaina image of this
time. The reference to Käreyagaîa of Yäpanïya Saãgha is in the
inscription110 of the early twelfth century A.D.
Müla Bhaûûäraka and Jinadevasüri were the Äcäryas of this
Gaîa.
Yäpanïya saãgha has been mentioned
in the five inscriptions111 without any reference to Gana
or Gaccha. The first inscription is dated 1060 A.D., and it informs
the lineage of teachers — Jayakïrti, Nägacandra and Kanakaáakti. The next two
inscriptions belong to the twelfth century A.D., and they mention the
Samädhimaraîa of Municandra
and his disciple Pälyakïrti. The last inscription of the 13th century A.D.
refers to Traikïrti Äcärya.
The Dharmapurï
inscription112 of the eleventh century A.D.
records donation to Mahävïra Paîâita of Vandiyüra gaîa of Yäpänïya
Saãgha. The Varaõgala inscription of 1132 A.D. refers to the passing away of
Gunacandra of Mahämuni of this gaîa.113 In the Tengalï
inscription114 of the twelfth century A.D.,
Vaâiyüragaîa has been mentioned. The disciple of Äcärya of Nägavïra of
this gaîa installed in image115. The four inscriptions of this
Gaîa belong from 980 A.D. to the 13th century.
Kürcaka Saãgha : The Kürcaka Saãgha was in
existence in Karîataka during the fifth century A.D. along with the Yapaniya
Saãgha as is guided from the inscriptions of the Kadamba rulers. As the Monks of
this Saãgha had beard-mustache, it was called Kürchaka.
In the Kadamba
inscription115, Kürcaka Saãgha is mentioned
along with the Nirgranthas and the Yäpaniyas. Kadamba ruler Mrigeáavarmä granted
land to the Kürcakas along with the Yäpanïyas and the Nirgranthas. In an
inscription116, Vïrasneîäcärya Saãgha, a branch of
the Kürcakas, has been mentioned Kadamba king Harivarmä at the preaching of
Áivaratha donated a village named Vasuntavätaka for the worship of a Jaina
temple built by Môigesä, son of the Senapati Siãha and for Ähära
(food) or Sarvasaãgha. In the inscription117, there is mention of one more
Áramana Saãgha named Aharishûi to which at the request of Sendraka
feudatory Bhaîuáakti, Kadamba King Harivarmä donated a village named
Marade.
Dravida Samgha : A group of Jaina Saints residing
in Draviâadeáa was known as Dräviâasaãgha. In the inscriptions, it is mentioned
as Draviâa, Draviâa, Draviîa, Dräviâa, Davila and Tibula. Draviâadeáa
covers the modern Andhra and Madras region which is called Tamiladeáa. According to the
Daráanasära of Äcärya Devasena, Dräviâasaãgha, was established by
Vajranandi disciple of Püjyapäda at Madura in the South in V.S. 526. Generally,
most of the inscriptions of this Saãgha belong to the kings of Koõgälva
dynasty, Áäntara dynasty and Hoysala dynasties. These inscriptions inform that
Dräviâasaãgha received royal patronage from the kings of these dynasties. Most
of the inscriptions of this Saãgha belong to the kings of Hoysala dynasty. It is
learnt from these inscriptions that Äcärya of this Saãgha contributed to
the propagation of worship of Padmävati. The monks of this Saãgha renovated the
Vasadis or Jaina temples in which they were living, gave
ähäradäna, and managed lands, Jägira etc.
The early inscriptions of Drävïâa
Saãgha were found at Aõgadi (Solebüraan), the origin place of the Hoysalas. In
one inscription119 dated 990 of this place, this
Saãgha was written as Draviâasaãgha Koîâakundänvaya and in another
inscription120 dated 1040 as Mülasaãgha
Dravidänvaya. But in the inscriptions121 of the later half of the eleventh
century A.D., it has been mentioned Draviâagaîa along with Nandisaãgha I
Saõgalänvaya or Aruõgalänvaya. In the beginning, Dravida Saãgha reamined
associated with Mülasaãgha or Kundakundänvaya but afterwords, it came to be
related with the Nandisaãgha of the Yäpanïyas. When Draviâagaîa became
influential, it became Dräviâa Saãgha. The discovery of early inscriptions of
the Hoysalas at Aõgädi (Solebüra) proves that they might have contributed to
strengthen the Drabida Saãgha. In some inscriptions of Nandisaãgha,
Aruõgalänvaya has been mentioned. Aruñgala is the name of the place in
Gudiyapattana Tälukä of Tamila Province. The combined name Draviâa
Saãgha, Nandi Saãgha Aruõgalänvaya informs that it was the Nandisaãgha of Tamil
province, and Nandisamgha originated from Arungala. From the Nandisaãgha of the
Yäpanïyas came into existence the Nandisaãgha of Drävida Saãgha. In the eleventh
and twelfth centuries, the seats of the Munis of this Saãgha were Mullüra
of Kongälva kingdom and Hummach, capital of Áäntara Kings. The
inscriptions122 found at Hummach inform about
several Äcäryas of this Saãgha – Áreyäãáa Pandita, Sudharmä,
Kamalabhadra, Vädhïbhasiãha and Ajitasena Pandita.
An inscription123 of Nandigaîa — Aruõgala Anvaya of
Dräviâa Saãgha belongs to the eleventh century A.D. The lineage of Áäntamuni,
Vädiräja and Vardhamäna has been given in it. The next
inscription124 of this Anvaya is dated 1192
A.D. and it describes about Vajaranandi, disciple of Väsapüjya. In an
inscription125 of the 14th century A.D., the
lineage of the Anvaya-Árïpäla, Padmaprabha and Dharmasena is known. In three
inscriptions126 of the Dräviâa Saãgha, Aruõgala
Anvaya has not been mentioned.
The Vajïrakheâa copper plate
inscriptions127 dated 915 A.D. record the donation
of village to Vardhamäna guru, disciple of Lekabhadra of Vïragaîa-Vïrnäya
Anvaya of Draviâ Saãgha. Amoghavasati of Chandanäpurï and Uriammavasati of
Vaâanera were looked after by them. It is the oldest of all the available
inscriptions so far available. Varnita Viragana Vïrîayya Anvaya is not
found mentioned in any other inscription. It is the first and only inscription
of the Dräviâa Saãgha found outside Mysore Pradeáa. The Pudüra
inscription128 dated 1087 A.D. records the
donation of land to Äcärya Kanakasena for Pallava Jinälaya. The
Ujjili inscription129 dated 1167 A.D. mentions the
donation of land to Indrasena Äcärya of Drävida Saãgha — Senagana Kairüra
gachchha. The association of Sënagaîa with Drävïâa-Saãgha was not known earlier.
Earlier Senagaîa was told related with Mülasaãgha and Kairüra gaccha with
Surästha gaîa. The inscription130 dated 1194 A.D. is the last of this
collection. It was discovered from Yetina hatti and it records the death of Äcärya
Ajitasena.
Käshthä Saãgha — There is a controversy among
scholars about the origin of the Käshûhä Saãgha. Devasena, an author of the
tenth century A.D., mentions in the Daráanasära that Kumärasena
established the Käshûhä Saãgha in the south. In two
inscriptions,131 its name has been mentioned Käñchï
Saãgha. It has been written in the Vacanakoáa of the 17th century that
Lohäcärya, Pattadhara of Umäsvämï established this Saãgha at Amarohä in
North India. According to Kamta
Prasad,132 Käshthä Saãgha originated from
Käshûhä village near Mathura located on the bank of the river Yamunä. The main
gacchas or branches of the Käshûhä Saãgha were Nanditala, Mäthura, Vägaâa and
Läûavägaâa.
Jambükhanda, Gaîa — Jambükhaîâagaîa has been mentioned
in the inscription133 of the sixth-seventh century A.D.
Sentraka king Indraîanda donated something to Äcärya
Äryanandi.
Siãhavüra Gaîa — There is an
inscription134 dated 860 A.D. of Siãhavüra gaîa.
It records some donation by king Amoghavarsha to Äcärya Näganandi of this
Gaîa.
It seems that there was not much
difference in the functiong of the Saãhas, Gaîas and Gacchas
of the South. Munis of these organizations go constructed temples and
Mathas (Monasteries). They received the donation of the villages, lands,
gardens, houses etc. They
participated in discussions of the royal courts. Incidentally, they helped the
kings to manage the affairs of their kingdoms. They tried to increase the
influence of Jainism even by Mantra Sädhanä, Astrology and
Medicines.
Ávetämbara Gachchhas of North India
During Medieval Period
The number of Ávetämbara Gachchhas
was originally 84 but it seems to be only conventional. Neither the castes nor
the Gachchhas were founded at one time. They came into existence at
different times. Some names of the Gachchhas have no significance but
were added simply to make their number 84. This increase in number started about
the eleventh century A.D. At present, their number seems to be about one hundred
fifty. Most of these Gachchhas originated in Rajasthan, but a few in
Gujarat. The Äcäryas of these Gachchhas are known to have performed the
consecration ceremony of images and temples at different times and places. These
gachchhas originaged in different ways. Some of the gachchhas were named after
certain good deeds by certain persons while others named after influential
persons. Some of the ancient Kulas in course of time were also converted
into the Gacchas. The Gacchas are also territorial in
origin.
Rajasthan
Actional
— Gachchhas
(1) Bôihad
Gachchha
Uddyotana Suri bestowed the
designation of 'Süri' on the eight monks including Devasüri under the shade of a
large banian tree at a village Teli situated at Mount Abu. According to the
opinion of some, the designation of the (highest priest) was conferred only on
Sarvadevasuri. As the designation was conferred under the banian tree, the
Nirgrantha Gaccha began to be called Vaûa Gaccha. Vaûa Gachcha is known also by
another name Brihad Gaccha.135 The earliest inscription of 1086
A.D. of this Gaccha in Rajasthan is found at Kotarä in Sirohi
State.136 The next early inscription of 1158
A.D. is found at Nädol in Marwar.137 From the inscriptions it seems that
it became popular in Sirohi138 and Marwar States in the 12th, 13th
and 14th centuries. The inscriptions
of the 14th and 15th centuries of this Gaccha are also found Udaipur and
Jaisalmer.139
(2) Kharatara Gaccha —
Kharatara Gaccha is the most famous and influential Gaccha. Jineávarasüri by
defeatng the Chaityaväsïs in the royal court of Durlabharäja got the title
'Kharatara' in 1017 A.D. From him started the Kharatara Gaccha.140 It arose outside Rajasthan but
gathered a large number of followers here. In course of time, it was divided
into many branches.The inscriptions of this Gaccha are found in the different
parts of Rajasthan. But it remained dominant in Jaisalmer from the 14th century
to the 19th century.141 The Ächäryas of this Gaccha
installed several images and wrote many works.
(3) Tapä Gaccha : Jagacandra
Süri was not only a scholar but he
was also a great ascetic practising penances. He accepted the
penance of doing 'Äyambil'
for the whole life and passed twelve years in this way. Seeing it, Jaitra Simha,
the king of Mewar, gave him the title of Tapä (which means a real ascetic) in
1228 A.D. From this time, Nirgrantha Gaccha got another name of Tapä
Gaccha.142 The saints of this Gaccha
contributed considerably to the growth of Jainism. Later on, it was also divided
into many branches. Vôiddha Pausälika Tapä-Gaccha started from Vijayacandra who
was the pupil of Jagacandra Süri. From Devendra Suri, there started the Laghu
Pausälika Tapä-Gaccha. Vijayacandra Suri was indolent in the performance of
religious rites while Devendra Süri devoted himself to the performance of the
purifying rites and contributed to the development of Jainism.143 The images installed by the Äcäryas
of this Gaccha are found in different parts of Rajasthan. But still, it remained
strong in Sirohi,144 Mewar and
Jaisalmer.145
(4) Añchala Gaccha :
Vijayachanda Upädhyäya was the first person to start a Gaccha called Vidhipakÿha
in order to support the pure rites. Once the merchant Koûï went to Pätan. While
performing the rites of paâikkamaîa, he used the edge of his cloth in
bowing down instead of using the 'mubhapaûûï' (a piece of cloth kept on
the mouth by the Jaina ascetics). Kumärapäla asked him the reason of this. The
Guru told him about Vidhi-paksha (the new sect) and then
Kumärapäla used the edge of his cloth (called äñchala in Gujaräti) in saluting.
Thence forward, Vidhi-pakÿha was called Äñchala
Gaccha.146
This Gaccha started in 1166 A.D.
outside Rajasthan but it spread in Jaisalmer, Udaipur, Jïräualä in Sirohi State
and Nagara in Marwar in the 15th century A.D. as known to us from the
inscriptions. Several Äcäryas of this Gaccha composed important works and
celebrated the consecration of many images.147
(5) Pürîimiyä Gaccha and Särdha
Pürîimiyä Gaccha : From Pürîimä, it seems to be named Pürîimiyä Gaccha.
Särdha Pürîimiyä system started in 1179 A.D. The great king Kumärapäla once
asked Hemachandra to call the leader of the Pürîimiyä Gaccha in order to inquire
whether its followers acted according to the Jaina holy books or not. The leader
of the Gaccha was called and questioned by Kumärapäla. But he could not give
satisfactory answers, so the ascetics of the Gaccha were asked to go into exile.
After the death of Kumärapäla, Sumatisiãha, the Ächärya of the Gaccha, came to
Pätan. On being asked by the people about his Gaccha, he said, 'We belong to
Särdha Pürîimiya Gaccha.' The followers of this system do not worship a Jaina
shrine with fruits.148 It originated outside Rajasthan but
it gathered the followers here also. It remained very dominant in the 15th
century in Jaisalmer and Sirohi States as it is known to us from the
inscriptions. Its inscriptions are also found at Jodhpur and Nagaur in Marwar,
Ajmer and Udaipur.149
(6) Ägamika Gaccha :
Áïlaguîasüri and Devabhadrasüri were the two Äcäryas who belonged to Pürîimiyä
Gaccha. They joined the Äñcala Gaccha, but they soon left it and started their
own sect. They taught that prayers should not be offered to Kÿetra
Devatä. Besides this, they propounded some new theories and gave the name of
Ägamika Gaccha to their section.150 This sect either started in 1157
A.D., or 1193 A.D., but in Rajasthan it spread in the 15th century A.D. It was
prevalent in Jaisalmer, Ajmer, Jaipur and Nagaur, Barmer and Osiä in Marwar
State and Sirohi State.151
Kula Gacchas
:
(1) Candra Gaccha : Candra
Kula in course of time was converted into Candra Gaccha. Its name is also
mentioned in the inscription of 1182 A.D. at Jälor in Marwar.152 It seems to have been in existence
from 1125 A.D. to 1435 A.D. in Sirohi State as known to us from the
inscriptions.153
(2) Nägendra Gaccha : From
Nägendra Kula, it became famous as Nägendra Gaccha. The preceptor of the founder
of Aîahilapura-pätan named Áïlaguîasüri also belongs to this Gaccha. The
earliest inscription of 1031 A.D. of this Gaccha in Rajasthan is found at Osiä
in Marwar.154 It became dominant at Jaisalmer
from the 13th century to the 16th century. It was in existence at Pälï, Nagaur,
Sirohi and Udaipur at this time.155
(3) Nivôtti Gaccha : Probably
Nivôitti Kula in course of time began to be called Nivôitti Gaccha. In the early
inscriptions discovered in Sirohi State, Nivôitti-kula is
mentioned,156 but in the inscriptions of 1412
A.D. on the metal image of Sïtalanätha at Udaipur, Nivôitti Gaccha is
mentioned.157