Sects of Jainism

Jainism, an ancient Indian religion, includes various sects or traditions that have evolved. The two main sects in Jainism are Digambara and Svetambara.

The Digambara sect, translated as “heaven-clothed” or “heaven-clothed”, practices asceticism to the extent of believing in renouncing all worldly possessions, including clothing, as a symbol of total detachment. They believe that women cannot achieve liberation without being reborn as men. The Digambaras have scriptures and differ in certain philosophical aspects from the Svetambaras.

The Svetambara sect, meaning “white-clad,” allows its followers to wear white robes. They interpret the practice of non-ownership less strictly, allowing limited ownership. Svetambaras claims that both men and women can achieve spiritual liberation. They follow a different set of scriptures and have slightly different practices and beliefs compared to the Digambaras.

These sects within Jainism hold the basic principles of nonviolence, truth, non-possessiveness, and the path to spiritual liberation while differing in specific practices and interpretations.

Sects of Jainism

Introduction

Jainism is an Indian religion traditionally believed to have been spread by twenty-four spiritual teachers known as Tirthankara Generally, Jainism is divided into two main schools of thought: Digambara and Svetambara. These are further divided into various subsects and traditions. Although there are differences in practices, the basic philosophy and main principles of each sect are the same. Jainism is one of the oldest-practiced religions in the world. The origin of Jainism is in ancient India, where there is a huge population of Jains. The scripture called Purva was the original doctrine of Jainism, and part of it was lost during the migration to the south. While compiling the rest, there was some controversy among the people regarding the authenticity of the Purva. This divides Jainism into two sects, or schools of thought. The names of these two sects are Digambara Jainism and Svetambara Jainism.

Schism of Buddhism

• (1) The original doctrine of Jainism was traditionally contained in the scriptures called Purva. There were fourteen Purvas. They are believed to be descended from Rishabhanatha, the first Tirthankara of Jainism. Around the fourth century BC, there was a twelve-year famine. At that time, Chandragupta Maurya was the ruler of Magadha, and Bhadrabahu was the head of the Jain community. Bhadrabahu went south to Karnataka with his followers, and Sthulabhadra, another Jain leader, stayed behind. During this time, knowledge of the doctrine was lost. A council was formed at Pataliputra where eleven scriptures called Angas were compiled, and the rest of the fourteen purvas were recorded in the 12th Anga, Ditthi Vaya, by followers of Sthulibhadra. When the followers of Bhadrabah returned, there was a dispute between them regarding the authenticity of the Angas. Also, those who remained in Magadza began to wear white clothes, which was unacceptable to the others who remained naked.
• (2) Thus arose the Digambara and Svetambara sects. The Digambara are naked, while the Svetambara are dressed in white. Purvas and Angas were lost, according to Digambara. The cannons of Svetambara were also lost over time. About 980 to 993 years after Mahavira’s Nirvana, the Council of Vallabhi was held at Vallabhi (now in Gujarat). This was led by Devardhi Ksamashramana. The 12th Anga, Ditthivaya, was also found to be lost. The other Angas were enrolled. This is the traditional description of the schism. According to Svetambara, there were eight schisms (Nirvana).
• (3) According to Digambara tradition, Gandhara knew fourteen Purvas and eleven Angas. The knowledge of Purva was lost about 436 years after Mahavira, and the knowledge of Anga was lost about 683 years after Mahavira. Texts that do not belong to Anga are called Angabahyas. There were fourteen Angabahyas. The first four Angabahyas, Samayika, Chaturvimasvika, Vandana, and Pratikramana correspond to sections of the second Mulasutra of Svetambara. The only texts of Angabahyas that occur in Svetambara texts are Dasavaikalika, Uttaradhyayana, and Kalpavyavahara. Early Jain paintings from Mathura depict Digambara iconography until the end of the fifth century AD when Svetambara iconography begins to appear.

Digambara Sects of Jainism

The Digambara sect is one of the two sects of Jainism. The word Digambara in Sanskrit means ‘enveloped by heaven.’ The religious practices of the Digambaras are very different from any other religious practices. A Digambara monk does not wear any clothes, both in public and in private. They believe that by discarding clothing or other worldly possessions, they were able to refuse to give up the body’s demands for comfort. Some of the tenets of the Digambaras are that they carry only two things: a peacock fur for cleaning the path so that no insects are killed, and a water gourd for drinking water. Digambar monks eat only once a day. They do not touch the images in the temple.

The Digambara sects are further divided into some major and minor sub-sects due to differences in interpretations of Jain teachings or ritual practices. The following subsections are

(1) Bisapantha

The Bisapantha sub-sect relies on the services of religious authorities known as Bhattarakas. Bispanthas worship images or idols of Tirthankaras and other deities, such as Ksetrapala and Padmavati. They worship these idols with saffron, flowers, fruits, sweets, fragrances, incense sticks, etc. Offerings are distributed to the devotees who participate in the worship.

(2) Terapanth

Terapantha is somewhat related to the Bispantha sub-sect, but there are some minor differences. They worship only the idol of Tirthankaras and no other deities. Unlike Bispantha, they worship idols with sandals, almonds, dried coconuts, dates, cloves, and ‘Aksata’, which is rice.

(3) Taranapantha or Samaiyapantha

Tarana Swami founded the Taranapantha sub-sect. This sub-section is also called Samaiyapantha. Followers worship the sacred books of Diagambara, not idols. They also do not offer anything during the service.

(4) Gumanapantha

Gumanapantha is a minor sub-sect of Digambara, and very few facts are available about it. It was founded by Pandit Gumani Rama. According to the Gumanapanaths, the lighting of candles or lamps is strictly prohibited in Jain temples.

(5) Totapantha

The Totapantha sub-sect is the result of the differences between Bispantha (Twenty Pantha) and Terapantha (Thirteen Pantha). Thus, Totapantha followers follow both doctrines to some extent.

Svetambara Sect

Svetambara means ‘white-clad’ in Sanskrit. The Svetambara sect is one of the two sects of Jainism. According to Svetambaras, complete nudity is not necessary for salvation. Therefore, she wears a white dress and some other necessary things. It is seen that most of the Svetambars are Murtipujakas and worship idols of Tirthankaras as well as other Jain goddesses. The Svetambara sect is also divided into three main sub-sects. They are:

(1) Murtipujak

The followers of this sub-sect are mainly worshipers of images or idols. They are also called Pujera (worshippers), Deravasi or Chaitvyasi (temple residents), and Mandira-Margi (temple visitors). The main ascetic of this sect is that they cover their mouths with a cloth or hold it in their hands when they speak.

(2) Sthanakvasi

The Sthanakvasi sub-sect was founded by Viraj, a Jina monk, in the 18th century. This sect did not arise directly from the Svetambaras but through reforms from the Lanka sect. The main principle of this sect is not to worship any images or idols of Tirthankaras. Sthanakvasi lives in prayer houses called Sthanakas and not in well-decorated temples.

(3) Terapanthi

Terapanthi is a division under Sthanakvasi. This sub-sect was founded by Muni Bhkianji (a follower of Sthanakvasi). Terapanthi is the path of the thirteen principles. There are five vows known as Smahavratas, five observances called Samitis, and three restraints called Guptis. Members of this sub-sect believe in a simple life and reject image worship, both physically and mentally.

Differences between Digambara and Svetambara Jainism

Apart from rejecting or accepting various ancient Jain texts, Digambaras and Svetambaras differ in other significant ways, such as:

• (1) The Svetambara trace their practices and rules of dress to the teachings of Parshvanatha, the 23rd Tirthankara, who they believe taught only four restraints (a claim scholars say is confirmed by ancient Buddhist texts that deal with Jain monastic life). Mahavira taught the five vows, which the Digambara followed. The Digambara sect disagrees with the interpretations of Svetambara and rejects the theory of difference in the teachings of Parshvanatha and Mahavira.
• (2) The Digambaras believe that both Parshvanatha and Mahavira remained unmarried, while the Śvētāmbara believe that the 23rd and 24th married. According to the Svetambara version, Parshva married Prabhavati, and Mahavira married Yashoda, who bore him a daughter named Priyadarshana. The two sects also differ on the origins of Trishala, Mahavira’s mother, as well as details of the Tirthankara biographies, such as how many auspicious dreams their mothers had while in their wombs.
• (3) The Digambara believe that Rishabha, Vasupujya, and Neminatha were the three Tirthankaras who attained omniscience while sitting and the other Tirthankaras were in a standing ascetic position. In contrast, Svetambara believed that it was Rishabha, Nemi, and Mahāvīra who were the three seated.
• (4) Digambara iconography is simple; Śvētāmbara icons are decorated and colored to make them more realistic.
• (5) According to the Svetambara Jain texts, from the Kalpasutras onwards, her monastic community had more Sadhvis than Sadhus (female than male mendicants). In Tapa Gaccha of the modern era, the ratio of Sadhvis to Sadhus (nuns and monks) is about 3.5 to 1. Unlike Svetambara, the monastic community of the Digambara sect was predominantly male.
• (6) In the Digambara tradition, the male human being is considered the closest to the pinnacle, with the potential to achieve liberation of his soul from rebirth through austerity. Women have to earn karmic merit to be reborn as men, and only then can they attain spiritual liberation in the Digambara Jain sects. The Svetambars disagree with the Digambaras and believe that women can also achieve liberation from Samsara through ascetic practices.
• (7) Svetambara State 19. Tirthankara Mallinatha was a woman. However, the Digambara reject this and worship Mallinath as a man.

Conclusion

As with any other religious division, there is also a division in the practices of Jainism. Digambara and Svetambara are two sects of Jainism that were formed in the early period. Digambara monks are naked, while those of Svetambaras wear white robes. There are no major doctrinal differences between them. The most recognized sacred text of all Jains is the Tattvartha Adhigama Sutra by Umasvati.

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