The Svetambara is one of Jainism's two major branches, the other being the Digambara. Svetambara means "white-clad," referring to its ascetics' habit of wearing white garments, which distinguishes them from Digambara "sky-clad" Jains. Unlike Digambaras, Svetambaras do not believe that ascetics must be naked. The Svetambara and Digambara lineages have historically differed in terms of attire, temples, and iconography. This article will explain to you the Svetambaras which will be helpful in Ancient History preparation for the UPSC Civil service exam.

Svetambaras

• The Svetambaras emerged as a distinct sect only after the Valabhi Council.
• After Mahavira's death (about the middle of the 5th century AD), this Council was convened in the year 980 (or 993) to gather sacred writings and reduce them to writing.
• It is a significant Jain sect whose followers dress themselves and their holy symbols in white and believe that women can achieve salvation, in contrast to the Digambaras.
• The Svetambaras have saved a large quantity of ancient texts.
• They feel that comprehending the force of the spiritual practices of non-attachment, as well as understanding the progressive order of adopting the practice of the means of liberation, may very well explain a monk's acceptance of clothes.
• The only thing that counts is that, whether one is naked or not, when one enters the condition of absolute non-attachment, one has reached liberation.

Svetambaras - Characteristics

• The precise translation is "white clad." Total nudity is not essential for salvation, according to Shvetambaras.
• They represent the Jainas who stayed in Magadha during the famine, led by Sthulabahu.
• According to Shvetambara tradition, omniscience requires nourishment.
• Women are spiritually capable of reaching the same heights as men.
• Women are also allowed to enter the Svetambara monastic order if they have a possibility of obtaining Nirvana.
• According to Shvetambara tradition, the 19th Tirthankara is a woman named Mali (the only female Tirthankara).
• Mahavira married and lived a regular householder's life till the age of 30. He only became an ascetic when his parents died.
• In the Shvetambara tradition, Tirthankara is represented wearing a loincloth encrusted with diamonds and with glass eyes embedded in the marble.
• The Shvetambaras refer to hagiographies as "charita."
• The Shvetambaras regard canonical literature as true and sacred, such as the 12 angas and sutras.

Svetambaras - Subsects

• Subsects of Svetambaras:
  • Murtipujak
  • Sthanakvasi
  • Terapanthi

Murtipujak

• Murtipujaka are devoted idol worshipers, are the Svetambaras' original stock.
• They dress their idols in fine garments and jewels and present them with flowers, fruits, saffron, and other tributes.
• Their ascetics cover their lips with strips of cloth when they speak; otherwise, they hold them in their hands.
• They dwell in temples or particularly designated structures called upasrayas.
• They take food in bowls from sravakas' or householders' homes and consume it at their place of abode.
• The Murtipujak sub-sect is also known as Pujera (worshipers), Deravasi (temple dwellers), Chaityavasi (temple dwellers), and Mandira-margi (temple dwellers) (temple goers).
• Murtipujaka Svetambaras can be found in big urban areas throughout India for commercial purposes, although they are primarily concentrated in Gujarat.

Sthanakvasi

• The Sthanakvasi were reformers of an older reformist group, the Jain Lonka sect, rather than direct descendants of the Svetambaras.
• Around 1474 A.D., Lonkashaha, a rich and well-read merchant from Ahmedabad, founded the Lonka sect.
• Later, some Lonka sect members criticised their ascetics' lifestyles, claiming that they were less rigorous than Mahavira would have desired.
• Sthanakvasi is also known as Dhundhiya (searchers) and Sadhumargi (followers of Sadhus, i.e., ascetics).
• Sthanakvasi are quite identical to other Svetambara Jainas, with the exception of idol worship, and they now usually identify themselves as Svetambara Sthanakvasi.
• The Sthanakvasi have no belief in idol worship. As a result, they lack temples and instead rely on sthanakas, or prayer halls, to perform religious fasts, festivals, rituals, prayers, talks, and so on.
• Furthermore, the ascetics of Sthanakvasi always cover their lips with fabric strips, and they never use yellow or any other colour cloth (except white).
• Furthermore, the Sthanakvasi recognise the legitimacy of just 31 of Svetambaras texts.
• The Svetambara Sthanakvasi may be found in numerous locations around India, although it is especially widespread in Gujarat, Punjab, Haryana, and Rajasthan.

Terapanthi

• The Terapanthi sub-section is formed by the Sthanakvasi section.
• Swami Bhikkanaji Maharaj established the Terapanthi sect.
• Swami Bhikkanaji was a Sthanakvasi saint who was initiated by Acharya Raghunatha.
• Swami Bhikkanaji had issues with his Guru over numerous parts of Sthanakvasi ascetic religious practises, and when these grew serious, he established Terapanth on the full-moon day of Asadha in the year V.S. 1817, i.e. 1760 A.D.
• Acharya Bhikkanaji's sub-sect was known as the Tera (meaning thirteen)-pantha because he stressed the 13 religious principles of five Mahavratas (big vows), five samitis (regulations), and three Guptis (controls or restrictions).
• The Terapanthis are non-idolatrous and highly organised, with a single Acharya, or religious leader, in control of everything.
• In its 200-year existence, the Terapantha has had just 9 Acharyas, from the founder Acharya Bhikkanaji as the First Acharya to the present Acharya Tulasi as the 9th Acharya.
• The practice of controlling the whole Pantha by a single Acharya has become a defining characteristic of the Terapanth and a model for other Panthas to emulate.

Svetambaras - Literature

• In the perspective of a common Svetambara layman, the Kalpa Sutra is the most significant religious scripture.
• It is treasured by him in nearly the same way that the Bhagavadgita is revered by a common Hindu.
• The Kalpa Sutra in its current form is also the first Shvetambara sect document, which was rejected by the Digmabaras.
• Mahavira's initial teaching was 'open,' according to the Svetambara - a concept that the Prakrit word pavayana attached to it in certain early scriptures could express.
• This word denoted the usage of Prakrit rather than Sanskrit, which was linked with the brahmin elite.
• As a result, the Agamas are written in Ardha Magadhi Prakrit as well as another Prakrit dialect known as Jaina Mhrrr.
• The Svetambaras' canonical books they're known as the Angas, Upangas.
• Many academics wrote commentary on these Angas, Upangas, and other texts in the roughly ten centuries between Mahavira's death and the Vallabhi Council.
• Nijutis or Niryuktis are the names for these remarks. All of these remarks would be classified as Shvetambara literature.
• Between the 6th and 9th centuries, the Shvetambara monks wrote a vast number of comments.
• Later commentaries were known as churnis. Mandichurni, a churni on the Nandi-Sutra, states that a council was convened in Mathura as well.
• This churni was finished following the Vallabhi Council in Saka 598, or 676 AD.

Conclusion

The Svetambara, along with the Digambara, is one of Jainism's two primary branches. Svetambara refers to the ascetics' custom of wearing white clothes, which separates them from Digambara "sky-clad" Jains. Omniscience, according to Shvetambara tradition, demands food.