Digambara Jainism

Digambar Jainism, a prominent sect in Jainism, is characterized by its monks practicing nudity, symbolizing complete renunciation of material possessions. The term “Digambara” translates as “clothed in heaven”, underscoring the monks’ habit of going without clothes as a symbol of absolute detachment.

Based on the teachings of Lord Mahavira, the 24th Tirthankara, the Digambaras follow the original scriptures of Jainism and believe in the complete nudity of monks as a means of shedding all worldly attachments. They argue that women cannot achieve spiritual liberation without being reborn as men.

Digambar monks and nuns lead an ascetic life, having only the bare necessities, such as a bowl and a broom made of peacock feathers. This sect contributed significantly to Jain philosophy, emphasizing the importance of renunciation, meditation, and strict adherence to the path of righteousness. Digambar Jainism, while representing a distinct tradition within Jainism, shares common principles of non-violence and spiritual enlightenment with other sects.

Digambara Jainism

Introduction

Digambara is one of the two main sects of Jainism, the other being Svetambara Jainism (white-clad). The Sanskrit word Digambara means “heavenly clothed”, referring to their traditional monastic practice of not wearing or wearing any clothing. Digambara is one of the two main schools of Jainism, the other being Svetambara (white-robed). Digambara refers to their traditional monastic custom of not owning or wearing any clothing. The Digambara and Svetambara lineages have historically differed in terms of dress, temples and iconography, attitudes towards female nuns, legends, and writings considered essential.

Digambara Nomenclature

According to Heinrich Zimmer, the word Digambara is a combination of two Sanskrit words: dik (space, sky) and Bambara (garment), which denote those whose garments are of the element that fills four-quarters of space.

Digambara Jainism

The division of Jainism into Digambara and Svetambara sects is said to have begun in the third century BCE and was completed in the fifth century CE. According to Jain tradition, it had 14,000 monks and 36,000 nuns at the time of Mahavira‘s death. From the beginning, the organization was prone to schisms over dogmatic details, although these were easily remedied. The Svetambara-Digambara split was most likely the result of a series of conferences established to codify and preserve Jain writings that persisted as oral traditions long after Mahavira’s death.

Characteristics of Digambar Jainism

The monks of this sect believe in full nudity. Male monks wear an unstitched plain white saree, while female monks wear nothing. Digambaras believe that no one can achieve perfection while dressed. The Digambara believe that to become a saint one must abstain from food and possessions, even clothing. Women were also denied the right to salvation. The Digambars believe that salvation can only occur when one is naked. Women are considered unsalvageable because they cannot go without clothes. According to the Digambaras, no original canonical text survives today. According to Digambara, a woman must reincarnate as a man to attain freedom (moksha) because she lacks the necessary physicality and determination. In this school of Jainism, the 19th Tirthankara of Jainism is seen as a man named Mallinatha rather than a woman. According to Digambara tradition, Mahavira did not marry and left the country while his parents were still alive. Tirthankara idols are depicted as naked, unadorned, and attentive in the Digambara tradition. The Digambaras refer to the hagiographies as “Purana.” According to the Digambaras, the original and genuine writings were long lost. They refused to recognize the results of the first council, which met under Acharya Sthulibhadra and resulted in the revision of the Angas.

Subsects of Digambaras

The modern Digambara community is divided into various subsects.

• (a) Main sub-sects: Bisapantha, Terapantha, Taranapantha or Samaiyapantha, Mula sangh.
• (b) Minor sub-sects: Gumanapantha, Totapantha.

(1) Bisapantha

The Bhattaraks, or religious leaders, who are also the heads of Jaina Mathas, or religious monasteries, are supported by Bisapantha devotees. The Bisapanthas worship Tirthankara statues as well as Kshetrapala, Padmavati, and other deities in their temples. They offer saffron, flowers, fruits, sweets, and fragrant ‘agarbattis’ or incense sticks to these gods. The Bisapanthis sit on the ground and do not stand while performing these ceremonies. They perform aarti, or waving lights over the idol, even at night, and distribute prasad, or sweets offered to the idols. According to some, the Bisapantha sect is the original version of the Digambara sect, and now virtually all Digambara Jainas in Maharashtra, Karnataka, and South India claim Bisapantha, as well as a significant number of Digambara Jainas in Rajasthan and Gujarat.

(2) Terapanth

Terapanth arose in North India in 1683 of the Vikram era as a rebellion against the Bhattaraks, i.e., Digambara Jain religious authorities, and their authority and conduct. As a result, the institution of the Bhattarakas fell out of favor in North India, yet it still plays an important role in South India. The Terapanths worship Tirthankara idols in their temples rather than Kshetrapala, Padmavati, and other deities. Instead of flowers and fruits, they worship the gods with sacred rice known as ‘Aksata’, cloves, sandalwood, almonds, desiccated coconuts, dates, and other green vegetables (known as sagittal items). They do not normally do arati or distribute prasad in their temples. Again they worship standing rather than sitting. Based on their contrasts with the Bisapanthis, the Terapanthis appear to be reformers. They oppose a wide range of religious behavior. Terapanth is more widespread in the Indian states of Uttar Pradesh, Rajasthan, and Madhya Pradesh.

(3) Taranapantha or Samaiyapantha

His followers worship the Sarnaya, or sacred scriptures, rather than idols; this sub-sect is sometimes referred to as Samaiyapantha. Taranapantha is named after its founder Tarana-Svami (also Tarana-tarana-Svami) (1448-1515 AD). Tarana-Swami died in Malhargarh, Madhya Pradesh, in the former state of Gwalior, which is a famous pilgrimage site for the Taranapanthis. The Taranapanths are staunchly against idolatry, yet they have their temples where they worship and keep their holy scriptures. They do not provide items such as fruit and flowers during the service. Besides the holy books of the Digambaras, they worship fourteen sacred books written by their founder Tarana-Svami. Taranapanthis also promotes spiritual ideals and holy literary studies. As a result, they have a complete lack of external religious activities. In addition, Tarana-Svami was vehemently against caste division and accepted Muslims and low-caste individuals into his sub-sect. The Taranapanthis developed three key features in response to the religious beliefs and practices of the Digambara Jaina sect: an aversion to idol worship, a lack of external religious ceremonies, and a limitation of caste divisions. Taranapanthis is a rare population found only in Bundelkhand, the Malwa region of Madhya Pradesh, and the Khandesh region of Maharashtra.

(4) Mula Sangh

The Mula Sangh is a centuries-old Jain monastic order. Mula Sangh translates as “root assembly” or “initial arrangement.”

The main Digambar Jain order was the Mula Sangh. The Digambar Jain tradition is now associated with the Mula Sangh. The Mula Sangh is associated with the famous Acharya Kundakunda. The Mula Sangh first appeared in print around 430 AD. The Mula Sangh was divided into several branches. According to an inscription from Shravanabelagola,

Acharya Ardhabali divided the Mula Sangh into four parts to avoid numerous dissensions caused by the corrupt world era (gana).

The Mula Sangh was divided into several branches: Nandi Gana, Sena Gana, Deva Gana, Simha Gana

Literature of the Digambaras

(1) According to the Digambaras, all the ancient scriptures were lost as early as the second century AD. As a result, although they occasionally cite works that contain the Svetambara canon, they do not consider them to be genuine. Instead, the Digambara canon or Siddhanta – “doctrine” is based on two other early writings. Later writings covering many scientific disciplines, known as Anuyogas – “interpretations”, are also included in their canon. There are various writings in the Digambara or Siddhanta canon. Two are believed to be the only surviving Purvas and were written in the second and third centuries.

(2) The remainder of the canon consists of the following works known as the Anuyogas or “Expositions,” which are divided into four categories. Anuyoga texts can be classified in various ways, with some being placed in one class and some in another according to the criteria used, so their number and placement are not universally agreed upon. The Digambara scriptures, like the Svetambara holy books, are written in Prakrit and have been the subject of commentaries practically since their inception. The oldest Digambara book is said to be based on one of the Purvas, a small portion of which was recalled by the monk Dharasena in the second century AD. According to legend, he passed it on to his disciples after summoning them to his hideout on Mount Girnar in the ‘Moon Cave’. The lessons were written by Puspadanta and Bhutan Bali.

Consequently, this work may be the earliest written text of the Jains. This explains why Puspadanta and Bhutabali are worshiped during the Digambara wisdom festival, Sruta-panchami.

(3) The monk Gunabhadra compiled the Kasaya Prabhrta in the second or third century AD, and the second Digambara text is similarly based on the Purvas. It deals with the passions—kasayas—or attachments to worldly things. These desires are the product of delusional karma—Mohanya Mohanya-karma. Kasaya Prabhrta consists of 180 verses. It is concise yet dense. It must be read in conjunction with Jaya-dhaval, The Victorious Shining One. Virasena began writing this extensive commentary in Prakrit and Sanskrit, but Jinasena completed it in 820 AD.

Practices

The practices of Digambara Jainism are as follows:

(1) Monk

The lifestyle and behavior of a Digambara monk are governed by a code called mascara (Muladhara). This includes 28 mūla gunas (primary attributes) for a monk. The earliest text containing these norms is the 2nd century Mulachara attributed to Vadakara, who probably came from the Mathura region. They are 5 mahavratas (great vows); 5 Samitis (limitation); 5 Indriya Nirodha (control of the five senses); 6 Avasyakas (basic observations); and 7 Niyamas (rules). Digambar monks do not wear any clothing as it is considered parigraha (possession) which ultimately leads to attachment. Monks carry a Picchi, a broom made of fallen peacock feathers to remove small insects to avoid injury, and a Kamandala (gourd for carrying clean, sterilized water). The head of all monks is called Acharya, while the holy teacher of saints is Upadhyaya. Acharya has 36 primary attributes (mūla guņa) in addition to the 28 mentioned above. Monks perform Kayotsarga daily, in a stiff and motionless position, with arms held rigidly down, knees straight and toes pointed forward.

(2) Nuns

Female nuns in the Digambara tradition are known as artikas. Digambar nuns, unlike the monks in their tradition, wear clothes. Due to their beliefs such as non-attachment and non-possession, the Digambara tradition held that women cannot attain salvation (moksha) like men, and the best a nun can achieve is to be reborn as a man in her next rebirth. Monks are considered of higher status than nuns in Digambara monasteries, says Jeffery Long. From the perspective of the Digambara monk, both the Digambara nuns and the Svetambara monastic community are simply more pious Jain laymen who do not practice or are unable to fully practice the Jain monastic vows. Digambara nuns are relatively rare compared to the nuns found in the Svetambara traditions. According to a survey of Jain subtraditions in the 1970s and 1980s, there were about 125 Digambara monks and 50 Digambara nuns in India. This is compared to 3,400 nuns and 1,200 monks in the Svetambara tradition.

(3) Digambar Akhara

Digambar Akhara, which along with other akharas participates in various inter-sectarian (sampradaya) religious activities including Kumbh Melas, is completely unrelated to the Digambar Jain tradition, though it also practices nudity.

worship

Digambar Jains worship completely naked idols of tirthankaras (omniscient beings) and siddhas (liberated souls). The Tirthankara is represented either seated in the yoga posture or standing in the Kayotsarga posture.

Differences with the Svetambara Sect

According to Digambara texts, an arihant (omniscient being) upon attaining Kevala Jnana (omniscience) is freed from human needs such as hunger, thirst, and sleep. In contrast, the Svetambara texts declare that this is not the case. According to the Digambara tradition, a soul can attain moksha (liberation) only from a male body, with complete nudity being a must, while the Svetambara believe that it is possible to attain liberation from a female body and that renunciation of clothes is not at all. necessarily.

Conclusion

In Sanskrit, Digambara means “heavenly clothed”, referring to their traditional monastic practice of not owning or wearing any clothes. The monks of this sect believe in complete nudity. Male monks wear a simple white unstitched saree, while female monks wear nothing. According to the Digambaras, no one can attain perfection while clothed. According to the Digambaras, no original canonical text has survived to this day.

(FAQ) Questions and Answers about the Digambara Jainism