Digambara - Wikipedia https://en.wikipedia.

org/wiki/Digambara#Nuns

Digambara
Digambara (/dɪˈɡʌmbərə/; "sky-clad") is one of the two
major schools of Jainism, the other being Śvētāmbara (white-
clad). The Sanskrit word Digambara means "sky-clad",
referring to their traditional monastic practice of neither
possessing nor wearing any clothes.[1]

Digambara and Śvētāmbara traditions have had historical

differences ranging from their dress code, their temples and
iconography, attitude towards female monastics, their legends,
and the texts they consider as important.[2][3][4]

Digambara monks cherish the virtue of non-attachment and

non-possession of any material goods. Monks carry a
community-owned picchi, which is a broom made of fallen
peacock feathers for removing and thus saving the life of
insects in their path or before they sit.[1]

The Digambara literature can be traced only to the first

millennium, with its oldest surviving sacred text being the mid-
second century Ṣaṭkhaṅḍāgama "Scripture in Six Parts" of
Dharasena (the Moodabidri manuscripts).[5] One of the most Image depicting Acharya
important scholar-monks of the Digambara tradition was Kundakunda
Kundakunda.

Digambara Jain communities are currently found mainly in most parts of North India in states like
Rajasthan, Uttar Pradesh, Delhi, Bihar, Jharkhand, Madhya Pradesh, parts of south Maharashtra
and Karnataka.[6][4] According to Jeffery D. Long, a scholar of Hindu and Jain studies, less than
one fifth of all Jains in India have a Digambara heritage.

Nomenclature
According to Heinrich Zimmer, the word Digambara is a combination of two Sanskrit words: dik
(िदक्) (space, sky) and ambara (अ र) (garment), referring to those whose garments are of the
element that fills the four quarters of space.[7]

Origin in traditional accounts

The Digambaras and Svetambaras disagree on how the Digambara subtradition started in Jainism.
[8] According to Digambaras, they are the original followers of Mahavira and Svetambaras
branched off later in the time of Bhadrabahu when their forecasted twelve-year famine triggered
their migration from central India.[8] One group of Jain monks headed west and north towards

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Rajasthan, while the second group headed south towards Karnataka. The former became
Svetambaras and retained their "heretic" beliefs and practices such as wearing "white clothes" they
adopted there, say the Digambaras.[8] In contrast, according to Svetambaras, they are the original
followers, and Digambaras arose 609 years after the death of Mahavira (about 1st century CE)
because of an arrogant man named Sivabhuti who became a Jain monk in a fit of pique after a fight
at home.[8] He is accused of starting the Digambara Jain tradition with what Svetambara call as
"eight concealments", of rejecting Jain texts preserved by the Svetambara tradition, and
misunderstanding the Jain ideology including those related to nuns and clothes.[8] Neither of these
explanations can be found in early Jain or non-Jain texts. The earliest version of this Digambara
story appears in the 10th century CE, while the earliest version of the Svetambara story appears in
the 5th century CE.[9]

History
In 1943, Heinrich Zimmer proposed that the Greek records of 4th-century BCE mention
gymnosophists (naked philosophers) which may have links to the tradition of "nude ascetics"
claimed by the Digambaras.[7] In 2011, Patrick Olivelle stated that the context in which the Greek
records mention gymnosophists include ritual suicide by cremation traceable to ancient
Brahmanism, rather than the traditional Jain ritual of embracing death by starvation and taking
samadhi by voluntarily sacrificing everything including food and water (sallekhana).[10] Dundas
talks about the archeological evidences which indicate that Jain monks moved from the practice of
total nudity towards wearing clothes in later period. Tirthankara statues found in Mathura and
dated to 2nd-century CE or after are naked.[11] The oldest Tirthankara statue wearing a cloth is
dated in 5th century CE.[12] Digamabara statues of tirthankara belonging to Gupta period has half-
closed eyes.[13]

In 17th-century, adhyatma movement in Agra led to rise of terapanthi and bisapanthi sub-sects
based on the differences over acceptance of authority of bhattarakas.[14][15][16][17] King Jai Singh II
(1688–1743) of Amer kingdom built separate temples for the two sub-sects in his newly established
capital of Jaipur.[14] Terapanthis, led by scholars like Pandit Todarmal and Banarasidas, rejected
the authority of bhattarakas.[14][18][19]

Early Jain images from Mathura depict Digambara iconography until late fifth century CE where
Svetambara iconography starts appearing.[20]

Lineage
According to Digambara texts, after liberation of Mahavira, three Anubaddha Kevalīs attained
Kevalajñāna (omniscience) sequentially – Gautama Gaņadhara, Acharya Sudharma Swami, and
Jambusvami in next 62 years.[21] During the next hundred years, five Āchāryas had complete
knowledge of the scriptures, as such, called Śruta Kevalīs, the last of them being Āchārya
Bhadrabahu.[22][23] Spiritual lineage of heads of monastic orders is known as Pattavali.[24]
Digambara tradition consider Dharasena to be the 33rd teacher in succession of Gautama, 683
years after the nirvana of Mahavira.[25]

In the Digambara tradition, the following lineage of teachers are revered: Mahavira, Gautama,
Kundakunda,[26] Bhadrabahu, Umaswami, Samantabhadra, Siddhasena Divakara, Pujyapada,
Manatunga, Virasena,[27] Jinasena, Nemichandra. Kundakunda is considered the most significant

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scholar monk of the Digambara tradition of Jainism. He

authored Prakrit texts such as the Samayasāra and the
Pravacanasāra. Other prominent Acharyas of this tradition
were, Virasena (author of a commentary on the Dhavala),
Samantabhadra and Siddhasena Divakara. The
Satkhandagama and Kasayapahuda have major significance
in the Digambara tradition.

There have been several Digambara monastic lineages that all

trace their descent to Mahavira. The historical lineages
included Mula Sangha (further vivided into Nandi, Sena,
Simha and Deva Sanghas) and now largely extinct Kashtha
Sangha (which included Mathura sangha, ""Lat-Vagad" etc.),
Dravida Sangh.[28] The text Darshana-Sara of Devasena
discusses the supposed differences among the orders.[29] The
Mula sangha orders include Deshiya Gana (Bhattarakas of
Shravanabelgola etc.) and Balatkara Gana (Bhattarakas of
Humcha, and numerous lineages of North/Central India)
traditions.[30] The Bhattarakas of Shravanabelagola and
Mudbidri belong to Deshiya Gana and the Bhattaraka of
Humbaj belongs to the Balatkara Gana.[31]

Scripture and literature

The Digambara sect of Jainism rejects the texts and canonical
literature of the Svetambara sect.[32][33] They believe that the
words of Mahavira neither survive nor could be recorded. The
original teachings went through a rapid period of decline, state Stela at Marhiaji, Jabalpur, showing
the Digambaras, and Svetambara claims of preserving the the transmission of the oral tradition,
sacred knowledge and ancient angas is false.[32] erected on the 2500th anniversary
of Mahavira's nirvana
According to the Digambaras, their 33rd achārya was
Dharasena who knew one anga, and he taught these to
Pushpadanta and Bhutabali, 683 years after the moksha of Mahavira.[25] That anga was also lost
with the death of those two. Dharasena's teachings that have survived are Ṣaṭkhaṅḍāgama
(Scripture of Six Parts) and Kasayapahuda (Treatise on the Passions), which were written on palm
leaves near a cave in Mount Girnar (Gujarat) and a copy of which with a 12th-century commentary
came to Tulu Nadu (south Karnataka).[34] This has survived as the Mudbidri manuscripts, which
were used by regional Jains not for reading and study, but as an object of devotional worship for
centuries.[34] In the 19th century, the fragile and decaying manuscript was copied and portions of it
leaked to scholars between 1896 and 1922 despite objections of Digambara monks. It is considered
to be the oldest known Digambara text ultimately traceable to the 2nd-century.[34]

These two oldest known Digambara tradition texts – Satkhandagama and Kasayapahuda – are
predominantly a treatise about the soul and Karma theory, written in Prakrit language.
Philologically, the text belongs to about the 2nd-century, and has nothing that suggests it is of
"immemorial antiquity".[34] In details, the text is quite similar in its teachings to those found in
Prajnapana – the 4th upanga – of Svetambaras.[32] Between the two, the poetic meter of
Satkhandagama suggests it was composed after the Svetambara text.[32]

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Digambaras, unlike Svetambaras, do not have a canon. They do have a quasi-canonical literature
grouped into four literary categories called anuyoga (exposition) since the time of the Digambara
scholar Rakshita.[35] The prathmanuyoga (first exposition) contains the universal history, the
karananuyoga (calculation exposition) contains works on cosmology, the charananuyoga
(behaviour exposition) includes texts about proper behaviour for monks and lay people, while the
dravyanuyoga (entity exposition) contains metaphysical discussions.[35] In the Digambara
tradition, it is not the oldest texts that have survived in its temples and monasteries that attract the
most study or reverence, rather it is the late 9th-century Mahapurana (universal history) of
Jinasena that is the most revered and cherished.[36] The Mahapurana includes not only religious
history, but also the sociological history of the Jaina people – including the Jain caste system and
its origins as formulated by Rishabhanatha – from the Digambara Jaina perspective.[37] The
Digamabara tradition maintains a long list of revered teachers, and this list includes Kundakunda,
Samantabhadra, Pujyapada, Jinasena, Akalanka, Vidyanandi, Somadeva and Asadhara.[38]

Practices

Monasticism

The lifestyle and behavioral conduct of a Digambara monk is guided by a code called mulacara
(mulachara). This includes 28 mūla guņas (primary attributes) for the monk.[39] The oldest text
containing these norms is the 2nd-century Mulachara attributed to Vattekara, that probably
originated in the Mathura region.[35]

These are: 5 mahāvratas (great vows); 5 samitis (restraints); 5 indriya nirodha (control of the five
senses); 6 āvaśyakas (essential observations); and 7 niyamas (rules).[40]

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Guna
No. Remarks
(attribute)

neither injure, nor ask, nor encourage another to injure any living being
through actions, words or thoughts. This includes injury caused by
1. Ahimsa
cooking, starting a fire to cook, plucking a fruit, or any conduct that harms
living beings[43]

To speak the truth, to remain silent if his speaking the truth will lead to
2. Satya
injury to living beings[44]
Mahavratas-
Five Great Not to take anything unless given, and not accepting anything more than
3. Asteya
Vows[41][42] what is necessary and needed[45]

No sex, no natural or unnatural sexual gratification through action

4. Brahmacharya (viewing, participating, encouraging), words (hearing, reciting, reading,
writing), or thoughts[46]

Renunciation of all worldly things, property, want, and all possessions

5. Aparigraha
external to soul[47]

Walk carefully on much trodden paths, after viewing land to the extent of
four cubits (2 yards). Do not walk in the dark or on the grass to avoid
6. irya accidental injury to other living beings.[50] He should not run to save
himself if charged by a wild animal or if a violent person is about to injure
him, as running can cause injury to other living beings.[50]

Avoid slander, back-biting, false speech. He must avoid intentionally long

Samiti- 7. bhasha or short statements that mislead or help create misunderstanding, doubts,
Regulations[48] misinformation, hypocrisy, bad blood or conceit in his audience.[51]
[49]
To never accept objectionable food nor eat more palatable items from
8. esana
those received.[52]

9. adana- Carefulness in the handling the pichchi (feather bundle to remove insects
nikshepana in his path) and kamandalu (hollow vegetable gourd to filter water)

To excrete body waste after carefully brushing aside insects and other
10. pratishṭapan
living beings.[53]

Shedding all attachment and aversion towards the sense objects

pertaining to touch (sparśana), taste (rasana), smell (ghrāṇa), sight
11–15. Control of (cakśu), and hearing (śrotra). The sadhu (monk) must eradicate all
Indrinirodh[40]
the five senses desires and activities that please the mind through his senses.[54] He
must end all ties, relationships and entanglements with his family and
friends before he renounced.[54]

Practice equanimous dispassion towards everything for eighteen ghari a

16. Sāmāyika
day (1 ghari = about 24 minutes)[54]

17. stuti Salute the divine (Tirthankaras)

Avasyakas – Medidate upon and adore acharyas, gurus, idols and images of gods[56]
18. vandana [57][58]
Essential
observations[55]
[40] Confession, repentance and self-censure for having violated any vows
19. Pratikramana and rules of conduct;[59] dissociate one's soul from any virtuous or evil
karmas, in the current or past lives.

Recite mantra that lists and promises future renunciation of food, drink
20. Pratikhayan
and comforts and to forfend future faults[60]

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Giving up attachment to the body for a limited period of time.[60] Typically,

21. Kayotsarga this is a standing naked and motionless posture of a form common in
Bahubali iconography.[61]

22. adantdhavan Never clean teeth[63]

23. bhushayan Sleep on hard ground

24. asnāna Never bathe[62]

Niyama-
25. stithi-bhojan Eat food in standing posture, accept food in open palms (no utensils)[63]
Rules[40][62]
26. ahara Eat food once a day,[64] drink water only when eating meal[65]

27. keśa-lonch To periodically pluck all hair on his body by his own hand.[66]

28. nudity Remain completely nude all the time (digambara)[67]

Digambara monks do not wear any clothes as it is considered to be parigraha (possession), which
ultimately leads to attachment.[68] The monks carry picchi, a broom made up of fallen peacock
feathers for removing small insects to avoid causing injury and Kamandalu (the gourd for carrying
pure, sterilized water).[69][65] The head of all monastics is called Āchārya, while the saintly
preceptor of saints is the upādhyāya.[70] The Āchārya has 36 primary attributes (mūla guņa) in
addition to the 28 mentioned above.[40]

The monks perform kayotsarga daily, in a rigid and immobile posture, with the arms held stiffly
down, knees straight, and toes directed forward.[7]

Nuns

Female monastics in Digambara tradition are known as aryikas.[71] Digambara nuns, unlike the
monks in their tradition, wear clothes. Given their beliefs such as non-attachment and non-
possession, the Digambara tradition has held that women cannot achieve salvation (moksha) as
men can, and the best a nun can achieve is to be reborn as a man in the next rebirth.[1] The monks
are held to be of higher status than nuns in Digambara monasteries, states Jeffery Long.[1] From
the Digambara monk's perspective, both Digambara nuns and Svetambara monastic community
are simply more pious Jain layperson, who do not or are unable to fully practice the Jain monastic
vows.[72]

Digambara nuns are relatively rare in comparison to the nuns found in Svetambara traditions.
According to a 1970s and 1980s survey of Jain subtraditions, there were about 125 Digambara
monks in India and 50 Digambara nuns.[73] This compared to 3,400 nuns and 1,200 monks in the
Svetambara tradition.[73]

Digambar akhara

The Digambar Akhara, which along with other akharas, also participates in various inter-
sectarian (sampradaya) religious activities including Kumbh Melas, is completely unrelated to
Digambar Jain tradition, even though they also practice nudity.[74]

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Worship

The Digambara Jains worship completely nude idols of

tirthankaras (omniscient beings) and siddha (liberated souls).
The tirthankara is represented either seated in yoga posture or
standing in the Kayotsarga posture.[75]

The truly "sky-clad" (digambara) Jaina statue

expresses the perfect isolation of the one who has
stripped off every bond. His is an absolute "abiding
in itself," a strange but perfect aloofness, a nudity of
chilling majesty, in its stony simplicity, rigid
contours, and abstraction.[76]

—Heinrich Zimmer

Adinatha image (Badami caves)

Kizhavalavu The 57 feet (17 m)

(Keelavalavu) high
Sculptures Gommateshwara
statue,
Shravanabelagola

Tirthankara statues at Tirthankara

Siddhachal Caves Parshvanatha statue,
inside Gwalior Fort, Rajasthan
Madhya Pradesh

Sub-sects
Jain Digambara Sects [77] [show]

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Jain Sangh
Digambara
Mula Sangh
Great Schools
Nandi Gana
Balatkara Gana
Desiya Gana
Sena Gana
Simha Gana
Deva Gana
Other Mula Sangh branches
(extinct)
Kashtha Sangh (exists)
Present Sects
Taran Panth
Bispanthi
Digambar Terapanth
Other
Kanji Swami Panth
established by ex-
Sthanakvasi monk.
Gumanpanth
Totapanth

Modern Digambara community is divided into various sub-

sects viz. Terapanthi, Bispanthi, Taranpanthi (or
Samayiapanthi), Gumanapanthi, Totapanthi and Kanjipanthi.
[78] Both the terapanthis and bisapanthis worship with ashta-
dravya which includes jal (water), chandan (sandal), akshata
(sacred rice), pushp (yellow rice), deep (yellow dry coconut),
dhup (kapoor or cloves) and phal (almonds).[79] Bisapanthi
religious practices include aarti and offerings of flowers, fruits Acharya Vidyasagar, a prominent
and prasad whereas terapanthis don't use them.[79] Bispanthis Digambara monk
worship minor gods and goddesses like Yaksha and Yakshini
like Bhairava and Kshetrapala whereas terapanthis do not.[79]
Bisapanthis accept bhattarakas as their religious leaders but terapanthis do not.[79] Terapanthis
occur in large numbers in Rajasthan, Uttar Pradesh and Madhya Pradesh.[79] Bisapanthis are
concentrated in Rajasthan, Gujarat, Maharastra and South India.[79]

Differences with Śvētāmbara sect

According to Digambara texts, after attaining Kevala Jnana (omniscience), arihant (omniscient
beings) are free from human needs like hunger, thirst, and sleep.[80] In contrast, Śvētāmbara texts
preach that it is not so. According to the Digambara tradition, a soul can attain moksha
(liberation) only from the male body with complete nudity being a necessity,[81] while Śvētāmbaras
believe that it is possible to attain liberation from a female body, and that renunciation of clothes is
not at all necessary.

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See also
Nudity in religion
God in Jainism
Kshullak
Jain philosophy
Timeline of Jainism
Digambar Jain Mahasabha
Notes
1. Jeffery D Long (2013). Jainism: An
Introduction (https://books.google.com/book
s?id=I3gAAwAAQBAJ). I.B.Tauris. pp. 17–
18. ISBN 978-0-85771-392-6.
2. Paul Dundas (2002). The Jains (https://book
s.google.com/books?id=jt6-YXE2aUwC).
Routledge. pp. 53–59, 64–80, 286–287 with
footnotes 21 and 32.
ISBN 978-0-415-26606-2.
3. Kristi L. Wiley (2009). The A to Z of Jainism
(https://books.google.com/books?id=kUz9o-
EKTpwC). Scarecrow. pp. 83–84.
ISBN 978-0-8108-6821-2.
4. Jyotindra Jain; Eberhard Fischer (1978).
Jaina Iconography (https://books.google.co
m/books?id=gFZ7vQ2jwlEC). BRILL
Academic. pp. 1–2, 8–9, xxxiv–xxxv.
ISBN 90-04-05259-3. Archived (https://we
b.archive.org/web/20230702114824/https://b
ooks.google.com/books?id=gFZ7vQ2jwlEC)
from the original on 2 July 2023. Retrieved
25 November 2019.
5. Paul Dundas (2002). The Jains (https://book
s.google.com/books?id=jdjNkZoGFCgC).
Routledge. pp. 63–65.
ISBN 978-0-415-26605-5.
6. Jeffery D Long (2013). Jainism: An
Introduction (https://books.google.com/book
s?id=I3gAAwAAQBAJ). I.B.Tauris. pp. 60–
61. ISBN 978-0-85771-392-6.
7. Zimmer 1953, p. 210.
8. Dundas 2002, pp. 46–48.
9. Dundas 2002, pp. 47–48.
10. Olivelle 2011, pp. 207–208 with footnotes.
11. Dundas 2002, pp. 113–115.
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Religion portal
12. Upinder Singh 2016, p. 444.
13. Umakant Premanand Shah 1987, p. 4.
14. Wiley 2009, p. 215.
15. Singh, Ghosh & Nath 1996, pp. 258–259.
16. Martin 1838, p. 216.
17. Carrithers & Humphrey 1991, p. 205.
18. Ardhakathanaka: Half a tale, a Study in the
Interrelationship between Autobiography
and History, Mukunda Lath (trans. and ed.),
Jaipur 2005. ISBN 978-8129105660
19. John E. Cort "A Tale of Two Cities: On the
Origins of Digambara Sectarianism in North
India." L. A. Babb, V. Joshi, and M. W.
Meister (eds.), Multiple Histories: Culture
and Society in the Study of Rajasthan, 39–
83. Jaipur: Rawat, 2002.
20. Vyas 1995, p. 16.
21. Vijay K. Jain 2012, p. xi–xii.
22. Pereira 1977, p. 5.
23. Vijay K. Jain 2012, p. xii.
24. Cort 2010, p. 335.
25. Dundas 2002, p. 79.
26. Jaini 1991, pp. 31–32.
27. Satkhandagama : Dhaval (Jivasthana)
Satparupana-I (Enunciation of Existence-I)
An English Translation of Part 1 of the
Dhavala Commentary on the
Satkhandagama of Acarya Pushpadanta &
Bhutabali Dhavala commentary by Acarya
Virasena English tr. by Prof. Nandlal Jain,
Ed. by Prof. Ashok Jain
ISBN 978-81-86957-47-9
28. Carrithers & Humphrey 1991, p. 170.
29. Nagraj 1986, p. 433.
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Digambara - Wikipedia
30. Vidaydgar Johrapurkar, Bhaṭṭāraka
Sampradaya, Solapur, 1958
31. Sangave 1980, p. 299.
32. Dundas 2002, pp. 79–80.
33. Upinder Singh 2009, p. 444.
34. Dundas 2002, pp. 63–65, 79–80.
35. Dundas 2002, p. 80.
36. Dundas 2002, pp. 80–81.
37. Jaini 2000, pp. 32, 229–239.
38. Jaini 2000, p. 28.
39. Pramansagar 2008, p. 189–191.
40. Vijay K. Jain 2013, pp. 189–191, 196–197.
41. Vijay K. Jain 2011, p. 93–100.
42. Champat Rai Jain 1926, p. 26.
43. Champat Rai Jain 1926, pp. 27–28.
44. Champat Rai Jain 1926, p. 29.
45. Champat Rai Jain 1926, p. 30.
46. Champat Rai Jain 1926, pp. 30–31.
47. Champat Rai Jain 1926, pp. 31–32.
48. Vijay K. Jain 2012, p. 144–145.
49. Champat Rai Jain 1926, pp. 32–38.
50. Champat Rai Jain 1926, p. 33.
51. Champat Rai Jain 1926, pp. 34–35.
52. Champat Rai Jain 1926, pp. 35–36.
53. Champat Rai Jain 1926, pp. 37–38.
54. Champat Rai Jain 1926, pp. 38–39.
55. Vijay K. Jain 2012, p. 143.
56. Champat Rai Jain 1926, pp. 26, 38–39.
57. Colette Caillat; Nalini Balbir (2008). Jaina
Studies (https://books.google.com/books?id
=ecKCrO6nLiAC). Motilal Banarsidass.
pp. 236–241 with footnotes.
ISBN 978-81-208-3247-3.
58. Kristi L. Wiley (2009). The A to Z of Jainism
(https://books.google.com/books?id=cIhCC
wAAQBAJ). Scarecrow. pp. 226–227.
ISBN 978-0-8108-6337-8. Archived (https://
web.archive.org/web/20230702120440/http
s://books.google.com/books?id=cIhCCwAA
QBAJ) from the original on 2 July 2023.
Retrieved 1 December 2019.
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59. Kristi L. Wiley (2009). The A to Z of Jainism
(https://books.google.com/books?id=cIhCC
wAAQBAJ). Scarecrow. p. 170.
ISBN 978-0-8108-6337-8. Archived (https://
web.archive.org/web/20230702120440/http
s://books.google.com/books?id=cIhCCwAA
QBAJ) from the original on 2 July 2023.
Retrieved 1 December 2019.
60. Robert Williams (1991). Jaina Yoga: A
Survey of the Mediaeval Śrāvakācāras (http
s://books.google.com/books?id=LLKcrIJ6os
cC&pg=PA184). Motilal Banarsidass. p. 184.
ISBN 978-81-208-0775-4. Archived (https://
web.archive.org/web/20230702120549/http
s://books.google.com/books?id=LLKcrIJ6os
cC&pg=PA184) from the original on 2 July
2023. Retrieved 1 December 2019.
61. Umakant Premanand Shah 1987, pp. 79–
80.
62. Champat Rai Jain 1926, p. 46–47.
63. Champat Rai Jain 1926, p. 47–48.
64. Champat Rai Jain 1926, p. 48–49.
65. Champat Rai Jain 1926, p. 36.
66. Champat Rai Jain 1926, p. 44–45.
67. Champat Rai Jain 1926, p. 45–46.
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External links
Media related to Digambara at Wikimedia Commons

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