Swetambar Sampraday Ke Gaccho Ka Samatya Paricha

This document is an introductory overview of the various Gachhas (sects or orders) within the Shvetambara tradition of Jainism. Authored by Shivprasad, it serves as an initial exploration into the historical development and lineages of these groups.

The text begins by noting that, like all religions, Jainism also experienced divisions and the formation of various sub-sects over time. While acknowledging that doctrinal and ritualistic differences were the primary drivers for these divisions, the author focuses specifically on the Gachhas that emerged and evolved within the Shvetambara tradition.

Initially, the Shvetambara sangha in North and West India was divided into numerous Ganas, Ganas, and their branches. Over time, all these branches, except for the Koti Gana, ceased to exist. Present-day Shvetambara monks trace their lineage back to this Koti Gana, from which numerous sub-branches like Uchchhanagari, Vidyadhari, Vajri, Madhyamika, Nagil, Padma, and Jayanti emerged. The Sthaviravalies of the Kalpasutra and Nandi Sutra mention the origin of these medieval Shvetambara Gachhas from these lineages.

The text highlights that the spread of Jainism in Western India (Gujarat and Rajasthan) from the 6th-7th centuries CE, with royal patronage, led to the construction of many new temples and the monks' residence in temple complexes (Chaityalayas) instead of forests. This sedentary lifestyle and possession of temple properties fostered envy and ego among the monks, fueling a competition to increase their followers.

The divisions into various Gachhas accelerated between the 10th and 11th centuries CE. These divisions were often based on cities, castes, specific events, or prominent Acharyas.

The author then delves into specific Gachhas, providing brief historical details and origins for each:

• Anchalagachha (Vidhipaksha): Originating from Acharya Vijayachandra (later Aryarakshitasuri) in the 11th-12th centuries CE, known for adhering to the Vidhipaksha. The name is also associated with the practice of bowing with the corner of a cloth (anchal) instead of a mouth-cloth.
• Agamicgachha (Purnimapakshiya): Established around the 12th century CE due to Acharyas Shilgunasuri and Devbhadrasuri supporting the Agamas in practices like Jivdayana.
• ** Upakeshagachha:** Holds a significant position and traces its lineage to Lord Parshvanatha, originating from Upakeshapura (modern Osia, Rajasthan). Its origin is placed in the 8th century CE. The text notes its significant influence on society until the 16th century.
• Krishnarshigachha: Considered one of the Amnaya Gachhas, it flourished from the 10th to the 16th centuries CE.
• Kashahad-gachha: Originated from Kashahrad (modern Kasindra or Kayandra) at the foot of Arbuda Giri. It is considered a branch of the Vidyadharagachha.
• Korantagachha: Originated from Koranta (modern Korata) near Abu. It is considered a branch of the Upakeshagachha.
• Khandilagachha: Also known by names like Sammatbhandaragachha, Kalikacharya-santaniya, etc. It is mentioned as a branch of the Chandrakula.
• Kharataragachha: Emerged from the Chandrakula. Acharya Jineshavarasuri, after defeating the Chaityavasis in a debate, received the title "Khara-tara" from King Durlabhraj, leading to the formation of this Gachha.
• Chaitragachha: Originated from Chaitrapura, also known by names like Chaitravalagachha, Chitravagachha, etc.
• Jalhyodharagachha: The second branch of the Vidyadharagachha.
• Sandergachha: Originated from Sandera (modern Sānderāv) in Rajasthan.
• Sarvalagachha: Mentioned as a branch of the Chandrakula.
• Taparagachha: Appeared in the 12th century CE with the emergence of Acharya Jagachandrasuri.
• Tharapadragachha: Originated from Tharapada (modern Tharad) in North Gujarat.
• Devanandagachha: Propounded by Devanandasuri. It is debated whether it was a branch of the Chandragachha or distinct.
• Nagapuriya-tapagachha: A branch of the Vadagachha, formed by Padmaprabhusuri who received the title 'Nagauri-tapa'.
• Nagendragachha: Similar to the Chandrakula, the Nagendrakula became famous as the Nagendragachha.
• Nishchhal-gachha: (This is likely a typo and should refer to a known Gachha, but it's not clearly defined in the text).
• Nivrittigachha: A Chaityavasi Gachha mentioned in the Paryushanakalpa Sthiravali.
• Pallyavalagachha: Originated from Palli (modern Pali) in Rajasthan.
• Purnatallagachha: Another Gachha that originated from the Chandrakula.
• Pippalagachha: Emerged in the 12th century CE when Acharya Shantisuri, a disciple of Vadagachha's Sarvadevasuri, initiated eight disciples under a Pipal tree.
• Purnimagachha (Purnimapaksha): Originated from Chandrabha, disciple of Acharya Jayansingh Suri of the Chandrakula, due to his support of celebrating Purnima festivals.
• Maldharigachha (Harshapuriyagachha): Originated from Harshpur (modern Harshor) and was later named Maldharigachha by King Jayasingh Siddharaj.
• Modh-gachha: Originated from Modhera (ancient Moderā) in Gujarat.
• Rajagachha: Also originated from the Chandrakula. Its emergence is placed around the 11th century CE.
• Rudrapalliyagachha: A branch of the Kharataragachha that emerged from Rudrapalli in the 13th century CE.
• Vayadagachha: Originated from Vayada village near Dīsa in Gujarat.
• Vidyadharagachha: Another Gachha that emerged from the Vidyadharakula.
• Sāgar-gachha: (Mentioned as a branch of Tapagachha, but not detailed).
• Sārvagachha: Mentioned as a branch of the Chandrakula.
• Silhaga-gachha: (Not clearly detailed).
• Sumergachha: (Not clearly detailed).
• Harshagachha: (Not clearly detailed).
• Harshagachha: (Mentioned again, potentially a different one or a repetition).
• Dharmagoshagachha: Formed by the disciples of Dharmagoshsuri, a disciple of Rajagachha's Acharya Shilbhadrasuri.

The text concludes by emphasizing that the division of the Shvetambara sangha and the emergence of new Gachhas occurred due to various circumstances and reasons. The history of these Gachhas forms a significant chapter in the history of Jainism, and the author expresses a desire for further scholarly attention to this area, acknowledging the contributions of figures like Agarchand Nahata, Prof. M.A. Dhanki, and Prof. Sagarmal Jain in initiating this study. The author's own work is presented as a continuation of this effort, based on literary and epigraphic evidence.