p20233 The Various Sub-Sects in Samanam and their Principles of Worship

This lesson speaks of the various sub sects under Samanam. It outlines the basic tenets of Samana philosophy. It throws light on the principles of worship associated with Samanam and presents details of their rituals, festivals and places of worship. The lesson also examines the place accorded to women in Samanam.

Almost all religions are characterized by divisions and sub sects. Samanam is not an exception. During the peak of its growth in Tamilnadu, Samanam branched into 3 sub sects namely, Svetambara Samanam, Digambara Samanam and Sthanagavasi Samanam. Svetambara Samanam accepted idol worship and accorded importance to the colour white. The followers of this group of Samanam dressed only in white. Even Lord Aruhan is depicted in white robes in the Samana temples of this sect. Digambara Samanam also approved of idol worship. The proponents of this branch of Samanam did not wear any clothes. Sthanagavasi Samanam disapproved of idol worship. The practitioners of this sect of Samanam worshipped the Samana Agamas or scriptures.

The 24 Thirthankaras ie (saints) or Aruhars are worshipped as the principal deities in Samanam. Samanam recognizes no Supreme Being. As the thirthankaras are believed to have attained supreme bliss through renunciation they are venerated and deemed worthy of worship. Thus Mahaveerar, the 24th Theerthangarar of the Samanars is considered to be an important deity. Since the Thirthankaras were ordinary mortals who attained liberation through a life of devotion and renunciation, they are portrayed as ordinary beings with 2 arms. Thus the Samanars brought divinity or Godhead closer to mankind. On the contrary, Saivam and Vaishnavam depict their deities as extraordinary beings symbolized by the presence of several arms. Indra, Yakshi, Jvala Malini and Sastha are the minor deities in Samanam. The matted hair and the bull are 2 important symbols in Samanam. The principal deity is always depicted as having matted hair. There are several similarities between Samanam and Saivam. Lord Shiva is also portrayed with matted hair and Nandi, the bull is his mount. In Samanam, Gomugayakshan, portrayed as having the face of a cow or bull is associated with the worship of Rishaba Devar, the first thirthankarar, who attained liberation in Mount Kailayam. While Saivam attributes 5 actions to Lord Shiva, Samanam merely enunciates that it is important to follow the virtuous lives of the thirthankaras to attain liberation. Some legends associated with Shiva and Aruhar seem similar. Both are said to have won the God of death, destroyed the 3 principal impurities and vanquished Kama, the god of love. Historians believe that there were several Samana temples in ancient Tamilnadu. These were later converted into Saiva and Vaishnava temples when the Bakthi movement gained momentum. The ancient Samana temples bear a strong resemblance to Saiva and Vaishnava places of worship. All three enshrine the figures of the Presiding Deity and Utsava Moorthy. They also house the idols of minor deities. The only difference is that the Lord is never depicted in the reclining posture in the Samana temples. Rituals and festivals occupy an important place in Samanam. The Hindu festivals of Deepavali and Sivarathiri are also important for the Samanars though they are associated with different legends. Samanam accorded inferior status to women and believed that women can never hope to attain liberation.