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{{Use Indian English|date=March 2013}}
{{Use dmy dates|date=March 2022}}
[[File:Jainsects.PNG|thumb|upright=1.35|Timeline of various denominations in Jainism]]
{{Jainism}}
'''[[Jainism]]''' is an Indian religion which is traditionally believed to be propagated by twenty-four spiritual teachers known as ''tirthankara''. Broadly, Jainism is divided into two major [[school of thought|schools of thought]], [[Digambara]] and [[Svetambara]]. These are further divided into different sub-sects and traditions. While there are differences in practices, the core philosophy and main principles of each sect is the same.

==Schism==
{{See also|Schism|Sect}}
Traditionally, the original doctrine of Jainism was contained in scriptures called Purva. There were fourteen Purva. These are believed to have originated from [[Rishabhanatha]], the first ''[[tirthankara]]''.{{sfn|Natubhai Shah|2004|p=12}} There was a twelve-year famine around fourth century BCE.{{sfn|Clarke|Beyer|2009|p=326}} At that time, [[Chandragupta Maurya]] was the ruler of [[Magadha]] and [[Bhadrabahu]] was the head of [[Jain community]]. Bhadrabahu went south to [[Karnataka]] with his adherents and [[Sthulabhadra]], another Jain leader remained behind. During this time the knowledge of the doctrine was getting lost. A [[Jain councils|council was formed at Pataliputra]] where eleven scriptures called Angas were compiled and the remnant of fourteen purvas were written down in 12th Anga, Ditthivaya by the adherents of Sthulbhadra. When followers of Bhadrabahu returned, there was a dispute between them regarding the authenticity of the Angas. Also, those who stayed at Magadha started wearing white clothes which was unacceptable to the other who remain naked. This is how the Digambara and Svetambara sect came about. The ''Digambara'' being the naked ones where as ''Svetambara'' being the white clothed. According to Digambara, the purvas and the angas were lost. In course of time, the cannons of Svetambara were also getting lost.{{sfn|Winternitz|1993|pp=415–416}} About 980 to 993 years after the Nirvana of Mahavira, a [[Vallabhi council]] was held at [[Vallabhi]] (now in Gujarat). This was headed by Devardhi Ksamashramana.{{sfn|Winternitz|1993|pp=415–416}}{{sfn|Natubhai Shah|2004|p=11}} It was found that the 12th Anga, the Ditthivaya, was lost too. The other Angas were written down.{{sfn|Winternitz|1993|pp=415–416}} This is a traditional account of schism.{{sfn|Natubhai Shah|2004|p=72}} According to Svetambara, there were eight schisms (''Nihvana'').{{sfn|Glasenapp|1999|p=383}}

According to Digambara tradition, [[Ganadhara]] knew fourteen [[Purva]] and eleven [[Anga]]. Knowledge of Purva was lost around 436 years after [[Mahavira]] and Anga were lost around 683 years after Mahavira.{{sfn|Winternitz|1993|p=417}} The texts which do not belong to Anga are called Angabahyas. There were fourteen Angabahyas. The first four Angabahyas, ''Samayika'', ''Chaturvimasvika'', ''Vandana'' and ''Pratikramana'' corresponds to sections of second ''Mulasutra'' of Svetambara. The only texts of angabahyas which occurs in Svetambara texts are ''Dasavaikalika'', ''[[Uttaradhyayana]]'' and ''Kalpavyavahara''.{{sfn|Winternitz|1993|p=455}}

==Differences==
Other than rejecting or accepting different ancient Jain texts, Digambaras and Śvētāmbara differ in other significant ways such as:
* Śvētāmbaras trace their practices and dress code to the teachings of Parshvanatha, the 23rd ''tirthankara'', which they believe taught only Four restraints (a claim, scholars say are confirmed by the ancient Buddhist texts that discuss Jain monastic life). Mahāvīra taught Five vows, which Digambara follow.{{sfn|Jones|Ryan|2007|p=211}}{{sfn|Umakant P. Shah|1987|p=5}}{{sfn|Dundas|2002|pp=31–33}} The Digambara sect disagrees with the Śvētāmbara interpretations,{{sfn|Jaini|2000|pp=27–28}} and reject the theory of difference in Parshvanatha and Mahāvīra's teachings.{{sfn|Umakant P. Shah|1987|p=5}}
* Digambaras believe that both Parshvanatha and Mahāvīra remained unmarried, whereas Śvētāmbara believe the 23rd and 24th did indeed marry. According to the Śvētāmbara version, Parshva married Prabhavati,{{sfn|Kailash Chand Jain|1991|p=12}} and Mahāvīra married Yashoda who bore him a daughter named Priyadarshana.{{sfn|Natubhai Shah|2004|pp=73–74}}{{sfn|Dundas|2002|p=21}} The two sects also differ on the origin of [[Trishala]], Mahāvīra's mother,{{sfn|Natubhai Shah|2004|pp=73–74}} as well as the details of Tirthankara's biographies such as how many auspicious dreams their mothers had when they were in the wombs.{{sfn|Umakant P. Shah|1987|p=17}}
* Digambara believe Rishabha, [[Vasupujya]] and [[Neminatha]] were the three ''tirthankaras'' who reached omniscience while in sitting posture and other ''tirthankaras'' were in standing ascetic posture. In contrast, Śvētāmbaras believe it was Rishabha, Nemi and Mahāvīra who were the three in sitting posture.{{sfn|Umakant P. Shah|1987|pp=79–80}}
* Digambara [[iconography]] are plain, Śvētāmbara icons are decorated and colored to be more lifelike.{{sfn|Dalal|2010a|p=167}}
* According to Śvētāmbara Jain texts, from ''Kalpasūtras'' onwards, its monastic community has had more ''sadhvis'' than ''sadhus'' (female than male mendicants). In ''Tapa Gacch'' of the modern era, the ratio of ''sadhvis'' to ''sadhus'' (nuns to monks) is about 3.5 to 1.{{sfn|Cort|2001a|p=47}} In contrast to Śvētāmbara, the Digambara sect monastic community has been predominantly male.{{sfn|Flügel|2006|pp=314–331, 353–361}}
* In the Digambara tradition, a male human being is considered closest to the apex with the potential to achieve his soul's liberation from rebirths through asceticism. Women must gain karmic merit, to be reborn as man, and only then can they achieve spiritual liberation in the Digambara sect of Jainism.{{sfn|Long|2013|pp=36–37}}{{sfn|Harvey|2016|pp=182–183}} The Śvētāmbaras disagree with the Digambaras, believing that women can also achieve liberation from ''[[Saṃsāra]]'' through ascetic practices.{{sfn|Harvey|2016|pp=182–183}}{{sfn|Dundas|2002|pp=55–59}}
* The ''Śvētāmbaras'' state the 19th ''Tirthankara'' [[Māllīnātha]] was female.{{sfn|Vallely|2002|p=15}} However, Digambara reject this, and worship Mallinatha as a male.{{sfn|Dundas|2002|p=56}}

==Digambara==
{{Main|Digambara}}
[[File:Acharya5.jpg|thumb|right|Digambar Jain monk]]
'''Digambara''' (''sky-clad'') is one of the two main sects of [[Jainism]].{{sfn|Upinder Singh|2016|p=23}} This sect of Jainism rejects the authority of the ''[[Jain Agamas (Śvētāmbara)|Jain Agama]]'' compiled by [[Sthulabhadra]].{{sfn|Upinder Singh|2016|p=444}} They believe that by the time of Dharasena, the twenty-third teacher after Gandhar Gautama, knowledge of only one Anga was there. This was about 683 years after the death of [[Mahavira]]. After Dharasena's pupils [[Pushpadanta (Jain monk)|Acharya Puspadanta]] and [[Bhutabali]]. They wrote down the ''[[Shatkhandagama]]'', one of the oldest scriptures of the digambara sect of Jainism. The other most revered and oldest scripture is the ''[[Kasay-pahuda]]''.{{sfn|Jones|Ryan|2007|p=134}}{{sfn|Dundas|2002|p=79}} According to Digambara tradition, [[Mahavira]], the last ''jaina tirthankara'', never married. He renounced the world at the age of thirty after taking permission of his parents.{{sfn|Upinder Singh|2016|p=313}} The Digambara believe that after attaining enlightenment, Mahavira was free from human activities like hunger, thirst, and sleep.{{sfn|Upinder Singh|2016|p=314}} [[Digambara monk]]s tradition do not wear any clothes. They carry only a broom made up of fallen peacock feathers and a water gourd.{{sfn|Upinder Singh|2016|p=316}} One of the most important scholar-monks of Digambara tradition was [[Kundakunda|Acharya Kundakunda]]. He authored Prakrit texts such as Samayasara and Pravachansara. Samantabhadra and Siddhasena Divakara were other important monks of this tradition.{{sfn|Upinder Singh|2016|p=524}} The Digambara are present mainly in Southern India, Bundelkhand region ([[Madhya Pradesh]], Rajasthan, Uttar Pradesh, etc. Digambar tradition is divided into two main orders [[Mula Sangh]] and the [[Kashtha Sangh]]. Among the prominent Digambara [[Acharya]]s today are [[Acharya Vidyasagar]], Acharya Vardhman sagar, Acharya Vidyananda. {{citation needed|date=July 2013}}

Digambar tradition has two main monastic orders [[Mula Sangh]] and the [[Kashtha Sangh]], both led by [[Bhattaraka]]s. Other notable monastic orders include the [[Digambara Terapanth]] which emerged in the 17th century.<ref name="John E 2002">{{cite book |author=John E. Cort |chapter=A Tale of Two Cities: On the Origins of Digambara Sectarianism in North India |editor1=L. A. Babb |editor2=V. Joshi |editor3=M. W. Meister |title=Multiple Histories: Culture and Society in the Study of Rajasthan |pages=39–83 |place=Jaipur |publisher=Rawat |year=2002}}</ref> Śvētāmbaras have their own {{transl|hi|sanghs}}, but unlike Digambaras which have had predominantly {{transl|hi|sadhu sanghs}} (male monastic organizations), they have major {{transl|hi|sadhu}} and {{transl|hi|sadhvi}} {{transl|hi|sanghs}} (monks and nuns).{{sfn|Cort|2001a|pp=48–59}}

===Monastic orders===
'''Mula Sangh''' is an ancient monastic order. Mula literally means ''root'' or ''original''.<ref>Jain Dharma, Kailash Chandra Siddhanta Shastri, 1985.</ref> The great Acharya [[Kundakunda]] is associated with Mula Sangh. The oldest known mention of Mula Sangh is from 430 CE.
Mula Sangh was divided into a few branches. 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 four major groups were ''Nandi Gana'', ''Sena Gana'', ''Deva Gana'' and ''Simha Gana''. The [[Bhattaraka]]s of [[Shravanabelagola]], [[Mudabidri]] and [[Humbaj]] belongs to the ''Nandi Gana''.

'''Kashtha Sangha''' was a [[monastic order]] once dominant in several regions of North and Western [[India]]. It is said to have originated from a town named Kashtha. The origin of Kashtha Sangha is often attributed to Lohacharya in several texts and inscriptions from Delhi region.<ref>{{cite web |url=http://www.idjo.org/PDFBooks/Muni%20Sabhachandra%20Avam%20Unka%20Padmapuran.pdf |title=Muni Sabhachandra Avam Unka Padmapuran |publisher=Idjo.org |access-date=2012-04-21 |url-status=dead |archive-url=https://web.archive.org/web/20110726170714/http://www.idjo.org/PDFBooks/Muni%20Sabhachandra%20Avam%20Unka%20Padmapuran.pdf |archive-date=26 July 2011 }}</ref> 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]].<ref>{{cite web |url=http://www.idjo.org/Manuscript.asp?id=11&i=182 |archive-url=https://web.archive.org/web/20110726170909/http://www.idjo.org/Manuscript.asp?id=11&i=182 |url-status=dead |archive-date=2011-07-26 |title=(International Digamber Jain Organization) |publisher=IDJO.org |access-date=2012-04-21 }}</ref> Several Digambara orders in North India belonged to [[Kashtha Sangha]]. The [[Agrawal Jain]]s were the major supporters of Kashtha Sangha. They were initiated by Lohacharya. Kashta Sangha has several orders including ''Nanditat gachchha'',<ref>{{cite web |url=http://ndjains.org |title=History of the Birth of Shree Narsingpura Community |website=Narsingpura Digambar Jain Samaj |publisher=Ndjains.org |url-status=dead |archive-date=2009-06-04 |archive-url=https://web.archive.org/web/20090604022710/http://www.ndjains.org/}}</ref> ''Mathura Sangha'', ''Bagada gachha'' and ''Lata-bagada gachha''. The celebrated poet and pratishthacharya [[Raighu]] was a disciple of the Kashtha Sangh [[Bhattaraka]]s of [[Gwalior]]. The rock carved Jain statues in the [[Gwalior Fort]] were mostly consecrated by the Kashtha Sangh [[Bhattaraka]]s.

The '''[[Digambar Terapanth]]''' subsect was formed by Amra Bhaunsa Godika and his son Jodhraj Godika during 1664–1667 in opposition to the bhattakaras. The Bhattakara are the priestly class of Jainism who are responsible for maintaining libraries and other Jain institutions.<ref>{{harvnb|Sangave|2001|pp=133–143}}</ref> The ''Terapanth'' sub-sect among the [[Digambara]] Jains emerged around the Jaipur (Sanganer, [[Amber, India|Amber]] and Jaipur region itself).<ref name="John E 2002"/> Godika duo expressed opposition to the [[Bhattaraka]] Narendrakirti of Amber. Authors [[Daulatram Kasliwal]] and [[Pandit Todarmal]]<ref>{{cite web|url=http://www.atmadharma.com/shastras/mokshmargprakashak_eng_txt/index.html |title=The Illuminator of the Path of Liberation By Acharyakalp Pt. Todamalji, Jaipur |publisher=Atmadharma.com |access-date=2012-04-21}}</ref>) were associated with the Terapanth movement. They opposed worship of various minor gods and goddesses. Some Terapanthi practices, like not using flowers in worship, gradually spread throughout North India among the Digambaras.<ref>{{cite web |url=http://philtar.ucsm.ac.uk/encyclopedia/jainism/taran.html |title=Taranpanthis |publisher=Philtar.ucsm.ac.uk |access-date=2012-04-21 |archive-url=https://web.archive.org/web/20110110114617/http://philtar.ucsm.ac.uk/encyclopedia/jainism/taran.html |archive-date=10 January 2011 |url-status=dead }}</ref> Bakhtaram in his "Mithyatva Khandan Natak" (1764) mentions that group that started it included thirteen individuals, who collectively built a new temple, thus giving it its name Tera-Panth (Thirteen Path). 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 mentioned in Buddhivilas (1770) of Bakhtaram. 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 (Jainism)|Padmavati]] etc.) and Kshetrapal. The Digambara Jains who have continued to follow these practices are termed '''[[Bispanthi]]'''.

The '''[[Taran Panth]]''' was founded by Taran Svami in [[Bundelkhand]] in 1505.<ref>Smarika, Sarva Dharma Sammelan, 1974, Taran Taran Samaj, Jabalpur</ref> They do not believe in idol worshiping. Instead, the taranapantha community prays to the scriptures written by Taran Swami.
Taran Svami is also referred to as Taran Taran, the one who can help the swimmers to the other side, i.e. towards [[nirvana]]. A mystical account of his life, perhaps an autobiography, is given in Chadmastha Vani. The language in his fourteen books is a unique blend of [[Prakrit]], [[Sanskrit]] and [[Apabhramsha]]. His language was perhaps influenced by his reading of the books of Acharya [[Kundakunda]]. Commentaries on six of the main texts composed by Taran Svami were written by Brahmacari Shitala Prasad in the 1930s. Commentaries on other texts have also been written recently. [[Osho (Bhagwan Shree Rajneesh)|Osho]], who was born into a Taranpanthi family, has included Shunya Svabhava and Siddhi Svabhava as among the books that influenced him most.<ref>{{cite web |url=http://osho.nl/New-Osho-NL/EnglBooks/BooksIHave.htm |title=Books I have Loved |publisher=Osho.nl |access-date=2012-04-21 |archive-url=https://web.archive.org/web/20120517013255/http://www.osho.nl/New-Osho-NL/EnglBooks/BooksIHave.htm |archive-date=17 May 2012 |url-status=dead }}</ref> The number of Taranpanthis is very small. Their shrines are called Chaityalaya (or sometimes Nisai/Nasia). At the altar (vimana) they have a book instead of an idol. The Taranpanthis were originally from six communities.

==Svetambara==
{{Main|Śvētāmbara}}
The Śvētāmbara (white-clad) is one of the two main sects of [[Jainism]]. [[wikt:Svetambar|Śvētāmbara]] is a term describing its [[Jain monasticism|ascetics]]' practice of wearing white clothes, which sets it apart from the ''Digambara'' whose ascetic practitioners go naked. Śvētāmbaras, unlike Digambaras, do not believe that [[ascetic]]s must practice nudity. Svetambara monks usually wear white maintaining that nudism is no longer practical. Śvētāmbaras also believe that women are able to obtain [[moksha]]. Śvētāmbaras maintain that the 19th [[Tirthankara]], [[Mallinath]], was a woman. Some Śvētāmbara monks and nuns cover their mouth with a white cloth or [[muhapatti]] to practise [[ahimsa]] even when they talk. By doing so they minimise the possibility of inhaling small organisms. The Śvētāmbara tradition follows the lineage of [[Acharya]] Sthulibhadra Suri. The [[Kalpasutra (Jainism)|Kalpa Sūtra]] mentions some of the lineages in ancient times.

Both of the major Jain traditions evolved into sub-traditions over time. For example, the devotional worship traditions of Śvētāmbara are referred to as ''[[Murti-pujakas]]'', those who live in and around Jain temples became ''Deravasi'' or ''Mandira-margi''. Those who avoid temples and pursue their spirituality at a designated monastic meeting place came to be known as ''[[Sthānakavāsī]]''.{{sfn|Dalal|2010a|p=341}}<ref name="sthanakavasi">{{cite web |url=https://www.britannica.com/topic/Sthanakavasi |title=Sthanakavasi |url-status=live |archive-url=https://web.archive.org/web/20170822185609/https://www.britannica.com/topic/Sthanakavasi |archive-date=22 August 2017 |work=Encyclopædia Britannica}}</ref>

Śvētāmbarins who are not Sthānakavāsins are called [[Murtipujaka]] (''Idol-worshipers''). Murtipujaka differ from [[Sthanakvasi]] Svetambaras in that their [[derasar]]s contain idols of the [[Tirthankara]]s instead of empty rooms. They worship idols and have rituals for it. Murtipujaka [[Jain monasticism|monastics]] and worshippers do not use the [[muhapatti]], a piece of cloth over the mouth, during prayers, whereas it is permanently worn by Sthanakvasi. The most prominent among the classical orders called [[Gaccha]]s today are the Kharatara, [[Tapa Gaccha|Tapa]] and the [[Tristutik]]. 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. [[Acharya Rajendrasuri]] restored the [[shramana]] organisation in the [[Tristutik]] Order.

; Murtipujaka Svetambara monastic orders
The monks of Murtipujaka sect are divided into six orders or ''[[Gaccha]]''. These are:{{sfn|Flügel|2006|p=317}}
* [[Kharatara Gaccha]] (1023 CE)
* [[Ancala Gaccha]] (1156 CE)
* [[Tristutik Gaccha]] (1193 CE)
* [[Tapa Gaccha]] (1228 CE)
* [[Vimala Gaccha]] (1495 CE)
* [[Parsvacandra Gaccha]] (1515 CE)

Kharatara Gaccha is one of [[Shvetambara]] {{transl|hi|italic=no|gacchas}}. It is also called Vidhisangha (the Assembly) as they follow sacred texts literally.<ref name=phil>{{cite web|title=Overview of world religions-Jainism-Kharatara Gaccha|url=http://www.philtar.ac.uk/encyclopedia/jainism/khara.html |work=Philtar.ac.uk|publisher=Division of Religion and Philosophy, University of Cumbria|access-date=27 November 2012}}</ref>{{sfn|Glasenapp|1999|p=389}} It was founded by Vardhamana Suri{{sfn|Glasenapp|1999|p=389}} (1031). His teacher was a temple-dwelling monk. He rejected him because of not following texts.<ref name="phil"/>
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 district|Patan]]. So the Gaccha got his title.{{sfn|Glasenapp|1999|p=389}} Another tradition regards Jinadatta Suri (1075–1154) as a founder of Gaccha.{{sfn|Glasenapp|1999|p=389}} Kharatara ascetics follow the sacred texts to the word. They follow basic [[Shvetambara]] canon and works of other Kharatara teachers.<ref name="phil"/>

Tristutik Gaccha was a [[Murtipujaka]] [[Svetambara]] [[Jainism|Jain]] religious grouping preceding the founding of the [[Tapa Gaccha]] by [[Acharya Rajendrasuri]]. It was established in 1194. It was known as [[Āgama (Jainism)|Agama]] [[Gaccha]] in ancient times. The Tristutik believed in devotion to the [[Tirthankara]]s alone in most rituals, although offerings to helper divinities were made during large ceremonies. The Tristutik Gaccha was reformed by [[Acharya Rajendrasuri]].

Tapa Gaccha is the largest [[Jain monasticism|monastic order]] of [[Svetambara]] [[Jainism]]. It was founded by Acharya Jagat Chandrasuri in 1229. He was given the title of "Tapa" (i.e. the meditative one) by the ruler of [[Mewar]]. Vijayananda Suri was responsible for reviving the wandering orders among the Svetambara monks. As a result of this reform, most Svetambara Jain monks today belong to the Tapa Gaccha.

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.<ref>Stevenson, S.: Heart of Jainism, p. 19</ref> The sect is essentially a reformation of the one founded on teachings of Lonka.<ref name="Thane Jain Yuva Group">{{cite web|last=Madrecha |first=Adarsh |url=http://thanejain.blogspot.in/2012/08/united-pratikraman-organised.html |title=Thane Jain Yuva Group: United pratikraman organised |publisher=Thanejain.blogspot.in |date=2012-08-21 |access-date=2015-05-14}}</ref> Sthānakavāsīs reject all but thirty-two of the [[Svetambara|Śvētāmbara]] canon.

Terapanth is another reformist religious sect under [[Svetambara]] Jainism. It was founded by [[Acharya Bhikshu]], also known as Swami Bhikanji Maharaj. Swami Bhikanji was formerly a Sthanakvasi saint and had initiation by Acharya Raghunatha. But he had differences with his Guru on several aspects of religious practices of [[Sthanakvasi]] ascetics. 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. This sect is also non-idolatrous.<ref>[[#Du|Dundas, p. 254]]</ref><ref>[[#Sa|Shashi, p. 945]]</ref><ref>[[#Va|Vallely, p. 59]]</ref><ref>[[#Si|Singh, p. 5184]]</ref> As Acharya Bhikanaji laid stress on the thirteen religious principles, namely, five Mahavratas (great vows), five samitis (regulations) and three Guptis (controls or restraints), his sub-sect was known as the Tera-pantha (''path of thirteen''). In this connection, two other interpretations have been given for the use of the term Terapantha for the sub-sect. According to one account, it is mentioned that as there were only thirteen monks and thirteen laymen in the pantha when it was founded. Other account says, ''Tera'' derived from ''Tera'' which literally means "yours". Terapanth is organised under the direction of one Acharya. Terapanth had a succession of only eleven Acharyas from the founder Acharya Bhikanaji as the First Acharya to the present. Further, the Terapanth regularly observes a festival known as ''Maryada Mahotasava''. This distinctive festival is celebrated every year on the seventh day of the bright half of the month of Magha. At present [[Mahasharman]] is the eleventh Acharya of Terapanth.

About the 18th century, the Śvētāmbara and Digambara traditions saw an emergence of separate Terapanthi movements.<ref name="sthanakavasi" />{{sfn|Cort|2001a|pp=41, 60}}{{sfn|Dundas|2002|pp=155–157, 249–250, 254–259}} Śvētāmbara Terapanth was started by Acharya Bhikshu in 18th century. In Terapanth there is only one Acharya, which is a unique feature of it.{{sfn|Dundas|2002|p=249}}

==Others==
Raj Bhakta Marg or Kavi Panth or Shrimadia are founded on teachings of [[Shrimad Rajchandra]] by his followers after his death in 1901<ref name="Jainpedia">{{cite web |title=Rājacandra |website=Jainpedia |first=Jérôme |last=Petit |date=2016 |url=http://www.jainpedia.org/themes/people/studying-jainism/rajacandra.html |access-date=9 January 2017}}</ref> They combine Digambara and Shvetambara traditions.{{citation needed|date=May 2020}} Former Sthanakavasi monk [[Kanji Swami]] established [[Kanji Panth]] in 1934, which is regarded to be a branch of Digambara Jainism.{{citation needed|date=May 2020}} [[Akram Vignan Movement]] established by [[Dada Bhagwan]] draws inspiration from teachings of Rajchandra and other Jain scriptures though it is considered as a Jain-Vaishnava Hindu [[Religious syncretism|syncretistic]] movement.{{sfn|Flügel|2005}} They do not term themselves as Jain.{{citation needed|date=May 2020}}

Yapaniya was a Jain order in western Karnataka which is now extinct. The first inscription that mentions them by Mrigesavarman (AD 475–490) a [[Kadamba Dynasty|Kadamba]] king of Palasika who donated for a Jain temple, and made a grant to the sects of Yapaniyas, Nirgranthas (identifiable as [[Digambara]]s), and the Kurchakas (not identified).{{citation needed|date=May 2020}} The last inscription which mentioned the Yapaniyas was found in the [[Tuluva]] region southwest [[Karnataka]], dated Saka 1316 (1394 CE).<ref>Jainism in South India and Some Jaina Epigraphs By Pandurang Bhimarao Desai, 1957, published by [[Gulabchand Hirachand Doshi]], Jaina Saṁskṛti Saṁrakshaka Sangha</ref> Yapanya rose to its dominance in second century CE and declined after their migration to [[Deccan Plateau|Deccan]] merging with [[Digambara]] or [[Svetambara]].{{sfn|Jaini|1991|p=45}}

==References==
===Citations===
{{Reflist}}

===Sources===
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{{Jainism topics}}
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[[Category:Jain sects| ]]

Jain schools and branches - Revision history

ImportMaster at 12:26, 8 May 2022