The Problems of the Genesis of Various Schools of Jaina Samgha

J. C. Sikdar's article, "The Problems of the Genesis of Various Schools of Jaina Samgha in the Acatya Periods: Pre-mediaeval, Mediaeval, Pre-modern and Modern," examines the cyclical nature of the origins of Jaina monastic orders. The author argues that the formation of these schools is driven by a general rhythmical pulsation between a static condition and a dynamic activity. This process is characterized by an interplay of inertia and variability. For a long period after the nirvana of Mahavira, the Jaina Samghas remained static due to inertia, resting in an integration that worked well and resisted differentiation. The main argument is that the transition from this static state into dynamic activity, which has occurred over the last sixteen hundred years, is the true genesis of various Jaina schools. This positive factor shakes the Samghas out of inertia, leading to the differentiation of Jaina Samghas. The author suggests this positive factor may stem from special qualities in monks, specific environmental features, or an interaction between the microcosm of the community and the macrocosm of the social environment. Evidence for this cyclical pattern is drawn from the history of Jaina institutions such as Samghas, Ganas, and Gacchas. The author notes that early Acaryas were undifferentiated gurus, but as the orders developed, a division of ecclesiastical work became necessary. The text points to historical crises and splits, such as the parting of Jamali from Mahavira during his lifetime and the later divisions into Svetambara and Digambara, as indicators of inevitable differentiations. The author also discusses how some modern Samghas, like the Tapa Gaccha, Kharatara Gaccha, Sthanakavasi, and Terapanthi, will eventually come to rest after their dynamic period. The sources and examples discussed include the evolution from the Nirgrantha Samgha to the Tapa Gaccha and Terapanthi sect. The article mentions the secession of groups like the Lonka Gaccha, which broke the image-cult of the Tirthankaras under the leadership of Lonka Shah. It also references the formation of new communities by learned monks such as Kanjisvami of the Sthanakavasi sect and Muni Nagarajji and Muni Mahendrakumarji of the Terapanthi sect. The text concludes by noting the unifying tendency of Jaina holism, which moves from indefinite homogeneity to definite heterogeneity through continuous integration and differentiation, as exemplified by recent efforts like the united celebration of Mahavira Jayanti.

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