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History of Jain Sects

The Jain religion is one of the oldest religions in the world. The Jain religion was also known as Shraman Dharma, Nirgranth Dharma, etc. It is not an offshoot of any other religion but is an independent religion recognized by these various names during different time periods. It was has been taught by Tirthankaras also called Jina. A follower of a Jina is called a Jain and the religion followed by Jains is called Jainism. Each Tirthankara revitalizes the Jain order. The Jain Order is known as the Jain Sangh. The current Jain Sangh was reestablished by Lord Mah�vira, who was the 24th and last Tirthankar of the current time period. The Jain Sangh is composed of the following four groups:

1) S�dhus (Monks)

2) S�dhvis (Nuns)

3) Shr�vaks (Male householders)

4) Shr�vik�s (Female householders)

The first Tirthankar of the current time period was Lord Rushabhdev, who is also known as �din�th. Names of other popular Tirthankars are Lord Sh�ntin�th (the 16th Tirthankar), Lord Nemn�th (the 22nd Tirthankar), Lord P�rshwn�th (the 23rd Tirthankar), and Lord Mah�vira (24th Tithankar). Lord Mah�vira is the most popular Tirthankar of our time.

Lord Mah�vira attained nirv�n (liberated from the worldly existence) in 527 B. C. He had eleven ganadharas (disciples). Nine ganadharas attained liberation (salvation) during the lifetime of Lord Mah�vira, while aother two Gautamsw�mi and Sudharm�sw�mi survived him. Gautamsw�mi attained perfect knowledge and perfect perception and became Arihant the very night of Lord Mahavira's nirv�n. The remaining ganadhar, Sudharm�sw�mi, was the next to attain perfect knowledge and perfect perception and became Arihant. Jambusw�mi, the disciple of Sudharm�sw�mi was the last Arihant of the present half time cycle. After Jambusw�mi none attained perfect knowledge and the knowledge declined slowly as time went on.

Lord Mahavira's teachings were carried on by his ganadharas to us in the form of scriptures (Agams). They were compiled into twelve separate parts, known as the dwadashangi (twelve parts). These twelve compositions were acceptable to all followers. However, the dwadashangi were not put in writing for a long time. The Jain pupils learned them by memorizing them. About 150 years after the nirvana of Lord Mahavira, there was a drought for 12 years. During this time, some monks along with Bhadrabahuswami migrated to South. After the drought was over, some monks came back to North. They observed that there was some inconsistency in oral recollection of the Jain scriptures by different monks. That made them to compile scriptures. To accomplish that, the first council (conference) of monks was held in Patliputra about 160 years after Lord Mahavira�s nirvana. Monk Bhadrabahu, who had the knowledge of all 12 Angas, could not be present at that meeting. The rest of the monks could compile only the first eleven Angas by recollection and thus, the twelfth Anga was lost. The monks from the South did not agree with this compilation, and the first split in Jainism started. Jains divided into two main groups, Svet�mbaras and Digambaras. Svet�mbara monks wore white clothes. Digambara monks did not wore any clothes at all.

Jain order had divided into two major sects.

  1. The Digambara sect

  2. The Svetambar sect

The Digambara sub-sects


Major sub-sects:

  1. Bisapantha,

  2. Terapantha, and

  3. Taranapantha or Samaiyapantha.

Minor sub-sects:

  1. Gumanapantha

  2. Totapantha.


The followers of Bisapantha support the Dharma-gurus, that is, religious authorities known as Bhattarakas who are also the heads of Jaina Mathas, that is. religious monasteries. The Bisapanthas, in their temples, worship the idols of Tirthankaras and also the idols of Ksetrapala, Padmavati and other deities. They worship these idols with saffron, flowers, fruits, sweets, scented 'agara-battis', i.e., incense sticks, etc. While performing these worships. the Bisapanthis sit on the ground and do not stand. They perform Arati, i.e., waving of lights over the idol, in the temple even at night and distribute prasada, i.e., sweet things offered to the idols. The Bisapantha, according to some, is the original form of the Digambara sect and today practically all Digambara Jainas from Maharashtra, Karnataka and South India and a large number of Digambara Jainas from Rajasthan and Gujarat are the followers of Bisapantha.


Terapantha arose in North India in the year 1683 of the Vikram Era as a revolt against the domination and conduct of the Bhattarakas. i.e. religious authorities, of the Digambara Jainas. As a result in this sub-sect, the institution of Bhattarakas lost respect in North India, however in South India the Bhattarakas continue to play an importent role. In their temples, the Terapanthis install the idols of Tirthankaras and not of Ksetrapala, Padmavati and other deities. Further. they worship the idols not with flowers, fruits and other green vegetables (known as sachitta things), but with sacred rice called 'Aksata', cloves, sandal, almonds, dry coconuts, dates, etc. As a rule they do not perform Arah or distribute Prasada in their temples. Again, while worshipping they stand and do not sit.

From these differences with the Bisapanthis it is clear that the Terapanthis appear to be reformers. They are opposed to various religious practices. As according to them. These are not real Jaina practices. The Terapantha had performed a valuable task of rescuing the Digambaras from the clutches of wayward Bhattarakas and hence the Terapanthis occupy a peculiar position in the Digambara Jaina community. The Terapanthis are more numerous in Uttar Pradesh, Rajasthan and Madhya Pradesh.

It is pertinent to note that even though the name Terapantha sub-sect appears both among the Digambara and the Svetambara sects. Still the two Terapanthis are entirely different from each other. While the Digambara Terapanthis believe in nudity and idol-worship, the Svetambara Terapanthis are quite opposed to both.


The sub-sect Taranapantha is known after its founder Tarana-Svami or Tarana-tarana-Svami (1448-1515 A.D.). This sub-sect is also called Samaiyapantha because its followers worship Sarnaya, i.e., sacred books and not the idols. Tarana-Svami died at Malharagarh, in former Gwalior State in Madhya Pradesh, and this is the central place of pilgrimage of Taranapanthis.

The Taranapanthis strongly refute idolatry but they have their own temples in which they keep their sacred books for worship. They do not offer articles like fruits and flowers at the time of worship. Besides the sacred books of the Digambaras, they also worship the fourteen sacred books written by their founder Tarana-Svami. Further, Taranapanthis give more importance to spiritual values and the study of sacred literature. That is why we find a complete absence of outward religious practices among them. Moreover, Tarana-Svami; was firmly against the caste-distinctions and in fact threw open the doors of his sub-sect even to Muslims and low-caste people.

These three main traits of the Taranapanthis, namely, (a) the aversion to idol worship, (b) the absence of outward religious practices, and (c) the ban on caste distinctions, were evolved as a revolt against the religious beliefs and practices prevailing in the Digambara Jaina sect, and it appears that Tarana-Svami might have formulated these principles under the direct influence of Islamic doctrines and the teachings of Lonkashaha, the founder of the non-idolatrous Sthanakvasi sub-sect of the Svetambara sect.





This pantha became famous in the name of shuddha amnaya, that is pure or sacred tradition, because its followers always stressed the purity of conduct and self-discipline and strict adherence to the precepts.

Gumanapantha originated in the 18th. Century A.D. and flourished mainly during that century. It was prevalent in several parts of Rajasthan, and it is found now in some areas of Rajasthan around Jaipur.


The Totapantha came into existence as a result of differences between the Bisapantha and Terapantha sub-sects. Many sincere efforts were made to strike a compromise between the Bisa (i.e. twenty) Pantha and the Tera (i.e.. thirteen) pantha and the outcome was sadhesolaha (i.e., sixteen and a half)-Pantha or 'Totapantha'. That is why the followers of Sadheso!aha Pantha or Totapantha believe to some extent in the doctrines of Bisapantha and to some extent in those of Terapantha.


In connection with the account of the major and minor sub-sects prevailing among the Digambara sect. it is worth while to note that in recent years in the Digambara sect a new major sub-sect known as 'Kanji-pantha', consisting of the followers of Kanji Swami is being formed and is getting popular especially among the educated sections. Saint Kanji Swami (from whom the name �Kanji-pantha' is derived), a �Svetambara-Sthanakvasi� by birth, largely succeeded in popularizing the old sacred texts of the great Digambara Jaina saint Acharya Kunda-Kunda of South India. But Kanji Swami�s efforts, while interpreting Acharya Kunda kunda's writings, to give more prominence to nischaya-naya, that is, realistic point of view, in preference to vyavahara-naya, that is, practical view point, are not approved by the Digambaras in general as they consider that both the view points are of equal importance. However, the influence of Kanjipantha is steadily increasing and Sonagarh town in Gujarat and Jaipur in Rajasthan have become the centers of varied religious activities of the Kanajipanthis.

The Svetambara sub-sects -


  1. Murtipujaka,

  2. Sthanakvasi, and

  3. Terapanthi



















S�dhus (monks) and S�dhvis (nuns) are people who have voluntarily given up their household lives and worldly affairs and have accepted the five major vows to uplift their souls on the spiritual path. They strictly follow the rules laid down for them. Shr�vaks and shr�vikas, on the other hand, continue to lead worldly lives. They may observe in full or to a limited extent, twelve minor vows laid down for them.