Digambara is one of Jainism's two major schools, the other being Svetambara (white-clad). Digambara means "sky-clad" in Sanskrit, referring to their traditional monastic habit of not owning or wearing any garments. The Digambara and Svetambara lineages have historically differed in terms of dress code, temples and iconography, attitude toward female monastics, legends, and writings considered essential. This article will explain to you the Digambaras which will be helpful in Ancient History preparation for the UPSC Civil service exam.

Digambaras

• The division of Jainism into the Digambara and Svetambara sects is said to have begun in the third century BCE and was completed by 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, albeit these were easily repaired.
• The Svetambara-Digambara split was most likely the consequence of a series of conferences established to codify and preserve the Jain writings, which had persisted as oral tradition long after Mahavira's death.

Digambaras - Characteristics

• The monks of this sect believe in full nudity. Male monks wear unstitched plain white sarees, whereas female monks wear nothing.
• The Digambaras believe that no one can achieve perfection while dressed.
• Digambara believes that in order to become a saint, a man must abstain from food and possessions, even clothes.
• Women were denied the right to salvation as well.
• The Digambaras believe that salvation can only occur when one is naked.
• Women are thought to be unsalvageable because they cannot go without clothes.
• According to the Digambaras, no original canonical text survives today.
• According to Digambara, a woman must be reincarnated as a male in order to gain freedom (moksha) since she lacks the physicality and determination necessary.
• In this school of Jainism, the 19th Tirthankara is seen as a guy called Mallinatha rather than a female.
• According to Digambara tradition, Mahavira did not marry and left the earth when his parents were still alive.
• Tirthankara idols are depicted in the Digambara tradition as nude, unadorned, and attentive.
• The Digambaras refer to the hagiographies as "Purana".
• According to Digambaras, the original and real writings were lost a long time ago.
• They refused to recognise the outcomes of the first council, which met under the leadership of Acharya Sthulibhadra and resulted in the recasting of the angas.

Subsects of Digambaras

• Subsects of Digambaras:
• Major Sub-sects -
  • Bisapantha
  • Terapanth
  • Taranapantha or Samaiyapantha
  • Mula sangh
  • Minor Sub-sects:
  • Gumanapantha
  • Totapantha

Bisapantha

• Bhattarakas, 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 execute aarti, or the waving of lights over the idol, even at night, and distribute prasada, or sweet items donated to the idols.
• According to some, the Bisapantha sect is the original version of the Digambara sect, and now practically all Digambara Jainas in Maharashtra, Karnataka, and South India, as well as a considerable number of Digambara Jainas in Rajasthan and Gujarat, adhere to Bisapantha.

Terapanth

• Terapanth arose in North India in the year 1683 of the Vikram Era as an uprising against the Bhattarakas, i.e., Digambara Jaina religious authorities, and their authority and behaviour.
• As a result, the Bhattarakas' institution has fallen out of favour in North India, yet it still plays an important role in South India.
• The Terapanthis worship Tirthankara idols rather than Kshetrapala, Padmavati, and other deities in their temples.
• Instead of flowers and fruits, they worship the gods with sacred rice known as 'Aksata,' cloves, sandal, almonds, dried coconuts, dates, and other green vegetables (known as sachitta items).
• In their temples, they do not normally do Arati or distribute Prasada. Again, they worship standing rather than sitting.
• Based on their contrasts with the Bisapanthis, the Terapanthis appear to be reformers. They are opposed to a wide range of religious behaviours.
• Terapanth is more widespread in the Indian states of Uttar Pradesh, Rajasthan, and Madhya Pradesh.

Taranapantha or Samaiyapantha

• Its followers worship 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 A.D.).
• Tarana-Swami died at Malhargarh, Madhya Pradesh, in the former Gwalior State, which is a famous Taranapanthis pilgrimage site.
• The Taranapanthis are adamantly opposed to idolatry, yet they do have their own temples where they worship and keep their holy scriptures.
• They do not provide items such as fruits and flowers during worship.
• In addition to the Digambaras' holy books, they venerate the fourteen sacred books penned 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.
• Furthermore, Tarana-Svami was vehemently opposed to caste divisions and accepted Muslims and low-caste individuals into its sub-sect.
• The Taranapanthis developed three key traits in response to the Digambara Jaina sect's religious beliefs and practises: an aversion to idol worship, a lack of external religious rites, and a restriction on caste divisions.
• Taranapanthis are a rare population that can only be found in Bundelkhand, Madhya Pradesh's Malwa area, and Maharashtra's Khandesh region.

Mula sangh

• Mula Sangh is a centuries-old Jain monastic order. Mula Sangh literally translates to "root assembly" or "initial arrangement."
• The major Digambar Jain order has been Mula Sangh. The Digambar Jain tradition is now associated with the Mula Sangh.
• Mula Sangh is affiliated with the famous Acharya Kundakunda. Mula Sangh first appears in print around 430 AD.

Acharya Kundakunda

• Mula Sangh was split into several branches. According to an inscription from Shravanabelagola,
• Acharya Ardhabali divided the Mula Sangh into four parts in order to avoid numerous dissensions caused by the corrupt world era (gana).
• Mula Sangh was split into several branches.
  • Nandi Gana
  • Sena Gana
  • Deva Gana
  • Simha Gana

Digambaras - Literature

• According to Digambaras, all of the ancient scriptures were lost as early as the second century CE.
• As a result, while they occasionally cite the works that comprise the Svetambara canon, they do not consider them as real. Instead, the Digambara canon, or Siddhanta – 'doctrine,' is founded on two additional early writings.
• Later writings covering many disciplines of knowledge, known as the Anuyogas – 'expositions,' are also included in their canon.
• There are various scriptures in the Digambara canon or siddhanta. Two are thought to be the only surviving Purvas and were written in the second and third centuries.
• The rest of the canon is made up of subsequent works known as Anuyogas or 'Expositions,' which are divided into four categories.
• The Anuyoga texts can be classified in various ways, with some being given in one class and some in another according to the criteria utilised, therefore their number and placements are not universally agreed upon.
• Digambara scriptures, like Svetambara holy books, are written in Prakrit and have been the subject of comments virtually since their origination.
• The earliest Digambara book is said to be based on one of the Purvas, a little portion of which was recalled by the monk Dharasena in the second century CE.
• According to legend, he handed it on to his pupils after summoning them to his hideaway on Mount Girnar, in the 'Moon Cave.'
• The lessons were written down by Puspadanta and Bhutan Bali.
• As a result, it is possible that this work is the Jains' earliest written text.
• This explains why Puspadanta and Bhutabali are revered during the Digambara wisdom festival, the Sruta-panchami.
• The monk Gunabhadra compiled Kasaya-prabhrta in the second or third century CE, and the second Digambara text is similarly based on the Purvas.
• It is concerned with the passions - kasayas – or attachments to worldly things. These desires are the product of delusory karma — mohanya-karma.
• The Kasaya-prabhrta consists of 180 verses. It is brief yet dense. It must be read in conjunction with the Jaya-dhaval – Victoriously Luminous.
• Virasena began writing this comprehensive commentary in Prakrit and Sanskrit, but Jinasena finished it in 820 CE.

Conclusion

In Sanskrit, Digambara means "sky-clad," referring to their traditional monastic practise of neither owning or wearing any clothing. This sect's monks believe in complete nudity. Male monks wear simple white unstitched sarees, whereas female monks wear nothing. According to the Digambaras, no one can reach perfection while clad. According to the Digambaras, no original canonical text has survived to the present day.

FAQs

MCQs

1. The Digambara sect of Jainism is known for which of the following practices?

A) Wearing simple white clothes
B) Wearing no clothes (sky-clad)
C) Worshipping idols
D) Promoting the worship of women

2. Which of the following is NOT a belief of the Digambara sect?

A) Women cannot attain liberation in this life
B) Non-possession of material goods
C) Wearing white clothes is mandatory
D) The soul is eternal and subject to karma

3. Who is considered a prominent figure in the Digambara Jain tradition?

A) Lord Mahavira
B) Acharya Kundakunda
C) Guru Nanak
D) Swami Vivekananda

4. What is a key difference between the Digambara and Shvetambara sects?

A) The Digambaras wear white clothes while Shvetambaras do not
B) The Digambaras allow women to attain liberation
C) The Digambaras believe women cannot attain liberation in this life
D) The Digambaras do not practice asceticism

5. What is the primary goal of asceticism in the Digambara tradition?

A) To accumulate wealth
B) To attain moksha (liberation)
C) To gain followers
D) To perform rituals

GS Mains Questions and Model Answers

Q1: Discuss the key beliefs and practices of the Digambara sect of Jainism and their impact on Indian religious traditions.

Answer: The Digambara sect of Jainism emphasizes extreme asceticism and the renunciation of all material possessions, including clothing. Their key beliefs include non-violence, truth, and the importance of meditation and fasting in achieving liberation (moksha). The sect believes that only male ascetics can attain liberation, a belief that distinguishes them from the Shvetambaras, who accept the possibility of women attaining moksha. The Digambara practice of living without material possessions has influenced many other ascetic traditions in India, promoting the values of self-discipline, detachment, and spiritual purity. The influence of Digambara Jainism can be seen in the development of later ascetic orders and in the broader Jain philosophy, which has contributed to India’s rich spiritual and philosophical heritage.

Q2: How do the Digambara and Shvetambara sects of Jainism differ in their interpretation of religious practices and beliefs?

Answer: The Digambara and Shvetambara sects of Jainism differ in several key beliefs and practices. The Digambaras believe that ascetics should renounce all material possessions, including clothing, while Shvetambaras permit ascetics to wear simple white garments. The Digambaras also believe that women cannot achieve liberation in their current life and must be reborn as men, whereas the Shvetambaras accept that women can attain liberation. Additionally, the two sects differ in the number of sacred texts they accept, with the Digambaras rejecting the texts of the Shvetambaras. Despite these differences, both sects share core Jain values such as non-violence, truth, and non-possessiveness.

Q3: Evaluate the role of Digambara Jainism in the context of Indian philosophical and religious traditions.

Answer: Digambara Jainism has played a significant role in the development of Indian philosophical and religious traditions. Its emphasis on asceticism, non-violence, and renunciation has contributed to the broader Indian tradition of renunciatory and meditative practices. The Digambara sect’s focus on strict asceticism and self-purification influenced other ascetic traditions in India, including those found in Hinduism and Buddhism. The teachings of the Digambara monks, particularly in the areas of ethics, karma, and liberation, have deeply shaped Indian religious thought. The sect’s influence can also be seen in the preservation of Jain rituals, festivals, and community life, contributing to the rich diversity of religious practices in India.

Previous Year Questions on Digambara Jainism

1. UPSC CSE Prelims 2020:

Question: The Digambara sect of Jainism believes in which of the following practices?

A) Women cannot attain liberation
B) Women can attain liberation
C) Ascetics wear simple white robes
D) Both A and C

Answer: (A)

Explanation: The Digambara sect of Jainism believes that women cannot attain liberation in this life and must be reborn as men.

2. UPSC CSE Mains 2019 (GS Paper 1):

Question: Discuss the philosophical differences between the Digambara and Shvetambara sects of Jainism.

Answer: The Digambara and Shvetambara sects of Jainism differ primarily in their beliefs about asceticism and the attainment of liberation. The Digambaras believe in complete renunciation, including the renunciation of clothing, and that women cannot attain liberation in this life. In contrast, the Shvetambaras allow ascetics to wear white clothing and accept that women can achieve liberation. These differences extend to their respective sacred texts, with the Digambaras rejecting the texts of the Shvetambaras. Despite these differences, both sects share core Jain beliefs in non-violence, truth, and the pursuit of liberation through self-discipline and ethical living.