"of conduct. Other texts that provide insight into conduct of ascetics include Yogashastra by Acharya Hemachandra and Niyamasara by Acharya Kundakunda. Other illustrious Jain works on ascetic conduct are ""Oghanijjutti, Pindanijjutti, Cheda Sutta, and Nisiha Suttafee."" Full Jain monk in either Svetambara or Digambara tradition can belong to one of these ranks: These three are mentioned is the three lines of the Namokar Mantra. In the Digambara tradition, a junior monk can be a: The Svetambar Terapanthi sect has a new rank of junior monks who are called samana. The nuns are called Aryikas in Digambar tradition and Sadhvi in"
"Śvētāmbara The Śvētāmbara (; or ""śvētapaṭa""; also spelled ""Svetambar"", ""Shvetambara"", ""Shvetambar"", ""Swetambar"" or ""Shwetambar"") is one of the two main branches of Jainism, the other being the ""Digambara"". ""white-clad"" is a term describing its ascetics' practice of wearing white clothes, which sets it apart from the ""Digambara"" ""sky-clad"" Jainas, whose ascetic practitioners go naked. Śvētāmbaras, unlike Digambaras, do not believe that ascetics must practice nudity. Śvētāmbaras also believe that women are able to obtain moksha. Śvētāmbaras maintain that the 19th Tirthankara, Māllīnātha, was a woman. The Śvētāmbara tradition follows the lineage of Sthulabhadra. The ""Kalpa Sūtra"" mentions some of the"
"and worship them. Śvētāmbara The Śvētāmbara (; or ""śvētapaṭa""; also spelled ""Svetambar"", ""Shvetambara"", ""Shvetambar"", ""Swetambar"" or ""Shwetambar"") is one of the two main branches of Jainism, the other being the ""Digambara"". ""white-clad"" is a term describing its ascetics' practice of wearing white clothes, which sets it apart from the ""Digambara"" ""sky-clad"" Jainas, whose ascetic practitioners go naked. Śvētāmbaras, unlike Digambaras, do not believe that ascetics must practice nudity. Śvētāmbaras also believe that women are able to obtain moksha. Śvētāmbaras maintain that the 19th Tirthankara, Māllīnātha, was a woman. The Śvētāmbara tradition follows the lineage of Sthulabhadra. The ""Kalpa Sūtra"" mentions"
"or non-Jains. It is important to note that these developments happened mainly among Śvētāmbara sects, while Digambara groups generally did not develop new modernist meditation systems. Digambara sects instead promote the practice of self-study (Svādhyāya) as a form of meditation, influenced by the work of Kundakunda. This practice of self study (reciting scriptures and thinking about the meaning) is included in the practice of equanimity (sāmāyika) which is the spiritual practice emphasized by 20th century Digambara sects. The modern era saw the rise of a new Śvētāmbara sect, the Śvētāmbara Terapanth, founded by Ācārya Bhikṣu, who was said to be"
"""aryika""), ""śrāvaka"" (laymen), and ""śrāvikā"" (laywoman). The latter two support the ascetics and their monastic organizations called ""gacch"" or ""samuday"", in autonomous regional Jain congregations. Digambar tradition has two main monastic orders Mula Sangh and the Kashtha Sangh, both led by Bhattarakas. Other notable monastic orders include the Digambara Terapanth which emerged in the 17th century. Śvētāmbaras have their own ""sanghs"", but unlike Digambaras which have had predominantly ""sadhu sanghs"" (male monastic organizations), they have major ""sadhu"" and ""sadhvi"" ""sanghs"" (monks and nuns). According to Śvētāmbara Jain texts, from ""Kalpasūtras"" onwards, its monastic community has had more ""sadhvis"" than ""sadhus"""
"unacceptable to the other who remain naked. This is how the Digambara and Svetambara sect came about. The ""Digambara"" being the naked ones where as ""Svetambara"" being the white clothed. According to Digambara, the purvas and the angas were lost. In course of time, the cannons of Svetambara were also getting lost. About 980 to 993 years after the Nirvana of Mahavira, a Vallabhi council was held at Vallabhi (now in Gujarat). This was headed by Devardhi Ksamashramana. It was found that the 12th Anga, the Ditthivaya, was lost too. The other Angas were written down. This is a traditional"
"then gradually divided into two denominations: the ""Digambara"" and the ""Śvētāmbara"". ""Acharya"" Kundakunda is the most revered ""acharya"" (preceptor) of the ""Duḥṣamā"" period of the present ""avasarpiṇī"" (descending) era. Five ""mahāvratas"" (Great Vows), from Mahavira's teachings, are followed by all Jain ascetics. Although Jain householders are also required to observe them, ascetics are bound more strictly. ""Digambara"" monks follow 28 ""vratas"" (vows): five ""mahāvratas"" (Great Vows); five ""samitis"" (regulations); the five-fold control of the senses (""pañcendriya nirodha""); six ""Şadāvaśyakas"" (essential duties), and seven ""niyamas"" (restrictions). A ""Śvētāmbara"" initiation involves a procession in which the initiate symbolically disposes of his material"
"knowledge. The views of two sects of Jainism, Digambara and Śvētāmbara Jains differ on the subject of ""kevalins"". According to Digambaras, a kevalin does not experience hunger or thirst, whereas according to Svetambaras, a ""kevalin"" has normal human needs and he travels and preaches too. Digambara Jains believe that they do not act in the normal sense of the word, that they sit motionless in padmasana, and that their bodies emit ""Divyadhvani,"" a sacred sound which is interpreted by their followers as the fundamental truth. According to both traditions, the last ""kevalin"" was a disciple of one of the eleven"
"includes texts about proper behaviour for monks and ""Sravakas"". Most eminent ""Digamabara"" authors include Kundakunda, Samantabhadra, Pujyapada, Jinasena, Akalanka, Vidyanandi, Somadeva and Asadhara. The ""Digambara"" tradition can be divided into two main orders viz. ""Mula Sangha"" (original community) and modern community. ""Mula Sangha"" can be further divided into orthodox and heterodox traditions. Orthodox traditions included ""Nandi"", ""Sena"", ""Simha"" and ""Deva"" ""sangha"". Heterodox traditions included ""Dravida"", ""Yapaniya"", ""Kashtha"" and ""Mathura"" sangha. Other traditions of ""Mula sangha"" include ""Deshiya Gana"" and ""Balatkara Gana"" traditions. Modern ""Digambara"" community is divided into various sub-sects viz. ""Terapanthi"", ""Bispanthi"", ""Taranpanthi"" (or ""Samayiapanthi""), ""Gumanapanthi"" and ""Totapanthi"". Digambara"
"(female than male mendicants). In ""Tapa Gacch"" of the modern era, the ratio of ""sadhvis"" to ""sadhus"" (nuns to monks) is about 3.5 to 1. In contrast to Śvētāmbara, the Digambara sect monastic community has been predominantly male. In the Digambara tradition, a male human being is considered closest to the apex with the potential to achieve his soul's liberation from rebirths through asceticism. Women must gain karmic merit, to be reborn as man, and only then can they achieve spiritual liberation in the Digambara sect of Jainism. The Śvētāmbaras disagree with the Digambaras, believing that women can also achieve"
"this have been one of the many historic foundations behind the disputes between these two sub-traditions. The Digambara sect maintains tha there was no difference in teachings of Parshvanatha and Mahavira. According to Svetambara's, Mahavira expanded the scope of Parshvanatha's first four restraints, with his ideas on Ahimsa (non-violence) and added the fifth monastic vow of celibacy in the practice of asceticism. Parshvanatha, in contrast, according to them, had not required celibacy and had allowed the wearing of simple outer garments by monks. Digambaras disagree with the interpretations of Svetambara sect. ""Svetambara"" texts, such as section 2.15 of ""Acharanga Sutra"","
"Murtipujaka Mūrtipūjaka (lit. ""image-worshipper""), also known as Derāvāsī (""temple-dweller"") or Mandir Mārgī (""follower of the temple path""), is the largest sect of Śvetāmbara Jainism. Mūrtipūjaka Jains differ from both Śvetāmbara Sthānakavāsī and Śvetāmbara Terāpanthī Jains in that they worship images of the Tīrthaṅkaras. Mūrtipūjaka may also generally describe members of both the Śvetāmbara and Digambara traditions who use images (""mūrti"") in their worship (""pūjā""). According to Nalini Balbir, all Śvetāmbara sects agree upon ""the authority of the Śvetāmbara canonical scriptures, with slight differences; claims of monastic descent from Sudharman, except for the Upakeśa-gaccha; [and] white monastic robes [for] monks and"
"Svetambaras and ""Dasa lakshana parva"" by the Digambaras. It is celebrated from the 12th day of waning moon in the traditional luni-solar month of Bhadrapada in the Indian calendar. This typically falls in August or September of the Gregorian calendar. It lasts eight days for Svetambaras, and ten days among the Digambaras. It is a time when lay people fast and pray. The five vows are emphasized during this time. Svetambaras recite the ""Kalpasūtras"", while Digambaras read their own texts. The festival is an occasion where Jains make active effort to stop cruelty towards other life forms, freeing animals in"
"was given the title of ""Tapa"" (i.e. the meditative one) by the ruler of Mewar. Vijayananda Suri was responsible for reviving the wandering orders among the Svetambara monks. As a result of this reform, most Svetambara Jain monks today belong to the Tapa Gaccha. Terapanth is another reformist religious sect under Svetambara Jainism. It was founded by Acharya Bhikshu, also known as Swami Bhikanji Maharaj. Swami Bhikanji was formerly a Sthanakvasi saint and had initiation by Acharya Raghunatha. But he had differences with his Guru on several aspects of religious practices of Sthanakvasi ascetics. Hence he left the Sthanakvasi sect"
"Sthānakavāsī Sthānakavāsī is a sect of Śvētāmbara Jainism founded by a merchant named Lavaji in 1653 AD. It believes that idol worship is not essential in the path of soul purification and attainment of Nirvana/Moksha. The sect is essentially a reformation of the one founded on teachings of Lonkashah, a fifteenth-century Jain reformer. Sthanakavasins accept thirty-two of the Jain Agamas, the Svetambara canon. Svetambarins who are not Sthanakavasins are mostly part of the Murtipujaka sect. Saints (ascetic Sthanakvasins, called maharaj saheb's) wear white clothes and cover their mouths with a square white cloth or muhapatti intended to minimize the risk"
"are referred to as ""Aryikas"". Śvētāmbara (white-clad) monastics, on the other hand, wear seamless white clothes. During Chandragupta Maurya's reign, Jain tradition states that ""Acharya"" Bhadrabahu predicted a twelve-year-long famine and moved to Karnataka with his disciples. Sthulabhadra, a pupil of ""Acharya"" Bhadrabahu, stayed in Magadha. Later, when followers of ""Acharya"" Bhadrabahu returned, they found those who had remained at Magadha had started wearing white clothes, which was unacceptable to the others who remained naked. This is how Jains believe the Digambara and Śvētāmbara schism began, with the former being naked while the latter wore white clothes. Digambara saw this"
"the Digambara tradition, the eight auspicious symbols are Chatra, ""Dhvaja"", ""Kalasha"", Chaamara, Mirror, Chair, Hand fan and Vessel. In the Śvētāmbar tradition, these are Swastika, ""Srivatsa"", ""Nandavarta"", ""Vardhmanaka"" (food vessel), ""Bhadrasana"" (seat), ""Kalasha"" (pot), ""Darpan"" (mirror) and pair of fish. The origins of Jainism are obscure. The Jains claim their religion to be eternal, and consider Rishabhanatha to be the founder in the present time-cycle, the first of 24 Jain ""tirthankaras"" in Jain belief, and someone who lived for 8,400,000 purva years. According to one hypothesis, such as one by Sarvepalli Radhakrishnan, the first vice president of India, Jainism was"
"of the most fundamental distinctions between Śvetāmbara and Digambara Jains is their respective views on women as mendicants, or nuns, that originated over their debates regarding nudity. The general consensus between the two sects is that the Jinas, and especially the last Tīrthaṅkara Mahāvīra, practiced naked asceticism. Digambara Jains claims that it is necessary for all mendicants to conduct their renunciation without clothing. For them, this represents the idealized practice of ""aparigraha,"" in which a mendicant renounces all property and possessions, including clothing. Śvetāmbara Jains, however, claim that nudity as the exemplary mode of asceticism is impossible in this period"
"Harivansha Purana, Jambuddvita Pannati and Kalpasutra, the ""Pattavali"" (lineage) after Mahavira, 24th ""tirthankara"", is traced as follows. Bhadrabahu was the last leader of the undivided Sangha. After him there were two branches in the lineage. In both branches, some of the oral tradition was gradually lost. The two branches eventually became the two traditions Digambaras and the Svetambaras, although formal recognition of the separation is encountered in the 5th century CE. Kalpasutra gives a lineage starting with Pushyagiri after Vajrasena ending with Kshamashramna Devarddhi, the president of the Vallabhi council. The canonical books of the Svetambaras were produced in writing"
"his parents. The Digambara believe that after attaining enlightenment, Mahavira was free from human activities like hunger, thirst, and sleep. Digambara monks tradition do not wear any clothes. They carry only a broom made up of fallen peacock feathers and a water gourd. One of the most important scholar-monks of Digambara tradition was Acharya Kundakunda. He authored Prakrit texts such as Samayasara and Pravachansara. Samantabhadra and Siddhasena Divakara were other important monks of this tradition. The Digambara are present mainly in Southern India, Bundelkhand region (Madhya Pradesh, Rajasthan, Uttar Pradesh, etc. Digambar tradition is divided into two main orders Mula"
"as being opposed to the Jain tenet of ""aparigraha"" which, according to them, required not even possession of clothes, i.e. complete nudity. In the 5th-century CE, the Council of Valabhi was organized by Śvētāmbara, which Digambara did not attend. At the council, the Śvētāmbara adopted the texts they had preserved as canonical scriptures, which Digambara have ever since rejected. This council solidified the historic schism between these two major traditions of Jainism. The earliest record of Digambara beliefs is contained in the Prakrit ""Suttapahuda"" of Kundakunda. Other than rejecting or accepting different ancient Jain texts, Digambaras and Śvētāmbara differ in"
"The Śvētāmbara tradition follows the lineage of Acharya Sthulibhadra Suri. The Kalpa Sūtra mentions some of the lineages in ancient times. A major dispute was initiated by Lonka Shaha, who started a movement opposed to idol worship in 1476. Sthānakavāsī is a sect of Jainism founded by a merchant named Lavaji about 1653 CE that do not pray to any statue. The sect is essentially a reformation of the one founded on teachings of Lonka. Sthānakavāsīs reject all but thirty-two of the Śvētāmbara canon. Śvētāmbarins who are not Sthānakavāsins are called Murtipujaka (""Idol-worshipers""). Murtipujaka differ from Sthanakvasi Svetambaras in that"
"same as Hindu traditions. Lamps represent knowledge. It is performed everynight at all Jain temples. Many other forms of worships are mainly performed on special occasions. Some forms of worships have close relationship with these five auspicious life events of Tirthankara called Panch Kalyanaka. Others are: Both the Digambara and Svetambara celebrates eight-day observance (""ashtahnika"") thrice every year. It takes place every four months, from the eighth of bright half of the months of Ashadha (June-July), Karttika (October-November), and Phalguna (February-March) through the full moon and is in direct imitation of the eight day celebrations of ""Nandishvara Dvipa"" by the"
"""Sallekhana"" (or ""Santhara"") vow is a ""religious death"" ritual vow observed at the end of life, historically by Jain monks and nuns, but rare in the modern age. In this vow, there is voluntary and gradual reduction of food and liquid intake to end one's life by choice and with dispassion, In Jainism this is believed to reduce negative karma that affects a soul's future rebirths. The Jain community is divided into two major denominations, Digambara and Śvētāmbara. Monks of the Digambara (sky-clad) tradition do not wear clothes. Female monastics of the Digambara sect wear unstitched plain white sarees and"
"""Adhishthayak Deva"" or presiding deities are protector deities of followers of each Gaccha. They are as follows: Manibhadra Vira of Tapa Gaccha; Ambika and Bhairava of Khartara Gaccha; Kalika and Chakreshvari of Anchala Gaccha; Batuk Bhairava of Pashwachandra Gaccha. Gaccha Gaccha, alternatively spelled as Gachchha, is a monastic order, along with lay followers, of the image worshipping Murtipujaka Svetambara sect of Jainism. The term is also used in the Digambara sect. ""Gaccha"" literally means ""who travel together"". According to Jain tradition, in the first century, Vajrasensuri established four ""Kulas"", subdivisions within the Swetambara Murtipujaka Jain community, to divide the community"
"Gaccha Gaccha, alternatively spelled as Gachchha, is a monastic order, along with lay followers, of the image worshipping Murtipujaka Svetambara sect of Jainism. The term is also used in the Digambara sect. ""Gaccha"" literally means ""who travel together"". According to Jain tradition, in the first century, Vajrasensuri established four ""Kulas"", subdivisions within the Swetambara Murtipujaka Jain community, to divide the community during time of drought to disperse them. They were: Chandra, Nirvriti, Vidyadhar and Nagendra. During 1000 to 1300 CE, the Gaccha replaced these ""Kula"" as basic divisions of community. Although some 84 separate gacchas have appeared since the 7th–8th"
"institutions. Rajendrasuri restored the śramaṇa organization of the Tristutik Gaccha. Some Śvētāmbara monks and nuns cover their mouth with a white cloth or muhapatti to practise ahimsa even when they talk. By doing so they minimize the possibility of inhaling small organisms. The Śvētāmbara sect was divided into different orders. First some saints left Śvētāmbara sect to form the Lonka sect in 1474, which eventually lead to forming of the Sthānakavāsī in 1653. In 1760, thirteen Saints started their own order called the Terapanth. So now at present there are three orders in the Śvētāmbara sect: Murtipujaka (Deravasi), Sthānakavāsī and"
"""Bispanthi"" also worship ""Yaksha"" and ""Yakshini"" like Bhairava and Kshetrapala. Their religious practices include ""aarti"" and offerings of flowers, fruits and ""prasad"". ""Bhattarakas"" are their ""dharma-gurus"" and they are concentrated in Rajasthan, Gujarat, Maharastra and South India. According to ""Digambara"" texts, after attaining ""Kevala Jnana"" (omniscience), ""arihant"" (omniscient beings) are free from human needs like hunger, thirst, and sleep. 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. While, Śvētāmbaras believe that women can attain liberation from"
"has led scholars like Jaini to remark that in the course of history of Jainism no heretical movements like Mahayana, tantric or bhakti movement developed outside mainstream Jainism. Thus, there are traditions within Jainism, but basically the same philosophy that is at the core of Jainism. As per the tradition, Jain Sangh was divided into two major sects: The now defunct Yapaniya sect followed the Digambara practice of nudity and eating from the hands while standing up along with Śvetāmbara beliefs and texts. They notably also permitted their ascetics to be ""half-clothed"" (""ardhambara"") in public areas only. The Yapaniya sect"
"Śvētāmbaras; and several smaller sub-traditions that emerged in the 2nd millennium CE. The Digambaras and Śvētāmbaras have different views on ascetic practices, gender and which Jain texts can be considered canonical. Jain mendicants are found in all Jain sub-traditions, with laypersons (""śrāvakas"") supporting the mendicants' spiritual pursuits with resources. Jainism has between four and five million followers, with most Jains residing in India. Outside India, some of the largest Jain communities are present in Canada, Europe, Kenya, the United Kingdom, Hong Kong, Suriname, Fiji, and the United States. Major Jain festivals include Paryushana and Daslakshana, Mahavir Jayanti, and Diwali. The"
"most small in size. The main temple is dedicated to Rishabhanatha, the first Tirthankara; it is the holiest shrine for the Svetambara Murtipujaka sect. The main temple is reached by stepping up 3500 steps. Along with Shikharji in the state of Jharkhand, the two sites are considered the holiest of all pilgrimage places by the Jain community. Jains believe that a visit to this group of temples is essential as a once in a lifetime chance to achieve nirvana or salvation. Of note, Digambara Jains have only one temple here on the hills. Hingraj Ambikadevi (known as Hinglaj Mata) is"
"""sadhus"" give sermons whenever requested (most often when they arrive in a new village or town in their travels). The ""Kalpa Sūtra"" describes Mahavira's asceticism in detail; from it, most of the ascetic practices (including the restraints and regulations) are derived: Jain monasticism Jain monasticism refers to the order of monks and nuns in the Jain community. The term ""nirgrantha"" (""bondless"") was used for Jain monks in the past. The monastic practices of two major sects (""Digambara"" and ""Śvētāmbara"") vary greatly, but the major principles of both are identical. ""Digambaras"" use the word """" for male monastics and ""aryika"" for"
"male human being is considered closest to the apex with the potential to achieve liberation, particularly through asceticism. In the Digambara traditional belief, women must gain karmic merit, to be reborn as man, and only then can they achieve spiritual liberation. However, this view has been historically debated within Jainism and different Jaina sects have expressed different views, particularly the Śvētāmbara sect that believes that women too can achieve spiritual liberation from rebirths in ""Saṃsāra"". The ""Śvētāmbaras"" state the 19th ""Tirthankara"" Māllīnātha was female. However, Digambara reject this, and worship Mallinatha as a male. The ""dravya"" in Jainism are fundamental"