Evolution of Sthānakavāsi and Terāpantha Sect [1.0] Introduction

Dr. Kamini Gogri

19.05.2008

Summer School In Advanced Jain Studies

Evolution of Sthānakavāsi and Terāpantha Sect

1.0     Introduction

After the 12th century in India, provincial languages started prospering and there were many saints and monks spreading true religious spirit through their poetry to the masses against the empty ritualism of the mediaeval times. Moreover the religious literature up to mediaeval times was in the classical languages - either Sanskrit or Prakriti which no longer remained the languages of the masses. In Hinduism the religion of rituals and sacrifices limited to the higher castes was being replaced by the temple worship and devotion for which all persons including women, untouchables were qualified. In the Jaina religion also a simple householder like Lonkāśāha from Gujarat and a monk like Ācārya Bhiksu from Rajasthan attempted at reformation through their writings in provincial languages - medieval Gujarati and Rajasthani respectively. However both of them were opposed to the current of temple worship and bhakti popular in Jainism. There have been reformers in Jaina religion during the Islamic and the British rule. The need for reform arose when there was a spiritual decay within the Jaina society itself. “…the solidarity of Jaina social organization had always stemmed not from the political power of the monks but from the great moral authority they possessed. In falling away from his proper role as a living example of the Jaina ideal (the dedicated ascetic earnestly seeking moksa), a monk forfeited this authority.” Fortunately some individuals became aware of the gravity of the situation and to bring about needed reform[1].

“Jainas have traditionally prided themselves on the austere life-styles of their mendicants. But with the acquisition of great riches by the community, the monks fell increasingly into a temple-centered existence, living under rather luxurious conditions and devoting themselves more to the external trappings of religion than to the practice stressed by Mahavira.[2]

It is to be noted that emperor Samprati (2nd century B.C.) in order to popularize Jainism used iconography as a means to spread and expand Jainism. Consequently temple building grew, and with it arose a host of rituals. The ritualistic aspect was further popularized by Ancalagaccha, a Swetāmbara sub-sect of 10th century A. D. This trend continued till Lonkasaha (15th century A.D.) who wrote against temple building and idol-worship.

References:

1. P.S.Jaini, The Jaina Path of Purification, p. 306
2. Ibid

Source:  International School for Jain Studies.  

Summer School In Advanced Jain Studies