Jain schools and branches
Jainism is an Indian religion which is traditionally believed to be propagated by twenty-four spiritual teachers known as tirthankara.
[2] The undivided Jain sangha was headed by Acharya Krishnasuri, who initiated Sivabhuti as a monk.
The first four Angabahyas, Samayika, Chaturvimasvika, Vandana and Pratikramana corresponds to sections of second Mulasutra of Śvetāmbara.
[27] This sect of Jainism rejects the authority of the Jain Agama compiled at the Vallabhi Council under the leadership of Devardhigani Kshamashraman.
[28] They believe that by the time of Dharasena, the twenty-third teacher after Gandhar Gautama, knowledge of only one Anga was there.
[31] The Digambara believe that after attaining enlightenment, Mahavira was free from human activities like hunger, thirst, and sleep.
According to Shrutavatara and Nitisar of Bhattaraka Indranandi, Acharya Arhadbali had organised a council of Jain monks, and had given names (gana or sangha) to different groups.
The origin of Kashtha Sangha is often attributed to Lohacharya in several texts and inscriptions from Delhi region.
[38] The Kashtasangh Gurvavali identifies Lohacharya as the last person who knew Acharanga in the Digambara tradition, who lived until around 683-year after the nirvana of Lord Mahavira.
The rock carved Jain statues in the Gwalior Fort were mostly consecrated by the Kashtha Sangh Bhattarakas.
Some Terapanthi practices, like not using flowers in worship, gradually spread throughout North India among the Digambaras.
However, according to "Kavitta Terapanth kau" by a Chanda Kavi, the movement was named Tera Panth, because the founders disagreed with the Bhattaraka on thirteen points.
A letter of 1692 from Tera Panthis at Kama to those at Sanganer mentions thirteen rituals that were rejected.
These are– authority of Bhattarakas, Use of flowers, cooked food or lamps, Abhisheka (panchamrita), consecration of images without supervision by the representatives of Bhattarakas, Puja while seated, Puja at night, Using drums in the temple and Worship of minor gods like dikpalas, shasan devis (Padmavati etc.)
Commentaries on six of the main texts composed by Taran Svami were written by Brahmacari Shitala Prasad in the 1930s.
Several scholars and scriptures of other religions as well as those of their counterpart Śvetāmbara Jains[46] criticize their practices of public nudity as well as their belief that women are incapable of attaining spiritual liberation.
Some Śvetāmbara monks and nuns cover their mouth with a white cloth or muhapatti to practise ahimsa even when they talk.
For example, the devotional worship traditions of Śvetāmbara are referred to as Murti-pujakas, those who live in and around Jain temples became Deravasi or Mandira-margi.
Murtipujaka differ from Sthanakvasi Śvetāmbara in that their derasars contain idols of the Tirthankaras instead of empty rooms.
Murtipujaka monastics and worshippers do not use the muhapatti, a piece of cloth over the mouth, during prayers, whereas it is permanently worn by Sthanakvasi.
Major reforms by Vijayanandsuri of the Tapa Gaccha in 1880 led a movement to restore orders of wandering monks, which brought about the near-extinction of the Yati institutions.
[55] His pupil, Jineshvara, got honorary title 'Kharatara' (Sharp witted or Fierce) because he defeated Suracharya, leader of Chaityavasis in public debate in 1023 at Anahilvada Patan.
The Tristutik believed in devotion to the Tirthankaras alone in most rituals, although offerings to helper divinities were made during large ceremonies.
A major dispute was initiated by Lonka Shaha, who started a movement opposed to idol worship in 1476.
Sthānakavāsī is a sect of Jainism founded by a merchant named Lavaji about 1653 CE that do not pray to any statue.
Hence he left the Sthanakvasi sect with the motto of correcting practise of Jain monks, eventually on 28 June 1760 at Kelwa, a small town in Udaipur district of Rajasthan state, Terapanth was founded by him.
[65] Raj Bhakta Marg or Kavi Panth or Shrimadia are founded on teachings of Shrimad Rajchandra by his followers after his death in 1901[66] They combine Digambara and Śvetāmbara traditions.
[68][69] The last inscription which mentioned the Yapaniyas was found in the Tuluva region southwest Karnataka, dated Saka 1316 (1394 CE).
[70] Yapaniya rose to its dominance in second century CE and declined after their migration to Deccan merging with Digambara or Śvetāmbara.
[72] According to the monk Shrutsagarsuri the yapaniyas also believed that followers of other doctrines could achieve nirvana, and according to palyakirti shaktayan the yapaniya monks were allowed to wear blankets and sheets to protect themselves from the cold and wore clothes to protect themselves and others from infections and diseases.
