It is essential to weigh the contemporary social and political background while considering the conditions and thriving of Jainism in mediaeval India. During this period, Indian society was traditionally divided into Hindu and Jain religion. Buddhism had well-nigh disappeared from Indian scenario. The Indian socio-cultural infrastructure faced sufficient change owing to the influence of Islam that infiltrated into India through the medium of the Arab, the Turk, the Mughal and the Afghan attacks. Though the new entrants too were by and large divided into Sunni, Shiya and Sufi sects, they were all bound firmly to Islam. Ofcourse, Islam brought in new life-values and life-styles in Indian life owing to which the inevitability for reconsidering the shape of social structure and traditional-philosophico facets was felt, perhaps very badly. And this very condition caused rise of some new sects like Bhakti, Saint and Sikh invigorated primarily by the Vedantist, Ramanuja, Madhav, Nimbark, Ramanand Chaitanya, Vallabha etc. With this cultural background, centuries old Digambara and Shavetambara amnay (tradition) was telling its own separate tale. Fore more than one reason, these branches were further divided into sects, sub-sects, ganas, gachchas, anvayas, sanghas & C. as time rolled by. Same way, Bhattaraka, Chaityavasi, Taranpanth, Sthanakvasi practices came into view introducing their own religious formalities, life-fashions, code of conduct, and to some extent the philosophical views. Such being the condition, Jainism of medioeval India witnessed its wide extension. At the same time, it met with certain difficulty also. Jain population was reduced in comparison to the total population. The salience of the Jain community and the writing class people of this time has been that of incessant writing of scriptures, treatises, memoirs, panegyrics, and mostly dated inscriptions on the images and walls of the temples. As a result of this, the historians, the sociologists, the researches of religion and philosophy got an opportunity to study the original sources systematically and scientifically. The Jain society believing in the doctrine of aparigraha (non-accumulation) remained firm to their faith all through the long journey of the history of Jainism. and, its, gurus, sadhus (Monks in general) acharyas (spiritual leaders), Pandits, ganis, (Monks of a few years standing) and their enthusiastic followers providing religious leadership went on constructing temples, viharas, upashrayas (monasteries) etc. in different architectural styles, installing images of the Tirthankaras and their so-called presiding deities (Sashan, Devi-Devata) like Lokapalas uardians of the cardinal points of the universe) Yakashas-Yakshis (Vegetation spirits), Padmavati, Ambika, Dikpalas (guardians of the directions), Chakreshvari, and Kshetrapalas like Manabhadra and Manibhadra escorting pilgrimages with grandeur and attraction, and celebrating festivals and festivities befitting the occasion. Though there was an intolerant and non-liberal foreign rule in contemporary India, the Jain-world did not allow any exception to creep in even under such a situation. Even then, it will have to be accepted that the force and energy of Jain religion was waning; it remained effective in only some parts of north, west central and south India, as will be discussed later on.
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