________________
JAIN HISTORY LITERATURE and SECTS
E01 - History of Jain Traditions and Sects
Differences between Digambars and Shvetämbars: The Digambars believe that no original canonical texts exist now. They believe that all of the currently existing texts were written after last Shruta-Kevali Bhadrabähu's time and, therefore, are incomplete. The Shvetämbars still preserve a good number of what they believe are original scriptures. According to the Digambars, the omniscient do not take any food from the mouth (known as Kavalahär). They get their food (or ahär varganä) from the atmosphere (known as äkash varganä) which keep them functioning till their life span (Ayu karma) is completed. As they destroy four Ghäti karma, they achieve Anant Virya (infinite energy) and their Audärika Sharira changes into Param (supreme) Audärika Sharira (devoid of bacterial decay or deteriorate) therefore, they do not have Ashätä-vedniya karma of hunger. The Shvetämbars do not accept this concept. The Shvetämbar monks wear white clothes; however, the Digambar full monks of Nirgrantha type are naked, while other lower categories of monks Brahmacharies at some level (Ellakas & Sullakas) wear white or orange cloths. The Digambars believe that there can be no salvation without giving up all your possessions including clothes, as it represents the ultimate non possessiveness. Since women cannot go without clothes, they are said to be incapable of salvation. Digambars therefore believe that all 24 Tirthankaras were male while Shvetämbars believe that the 19th Tirthankar Mallinäth was female and the remaining 23 Tirthankars were male. The Shvetämbars hold that nakedness is not essential to attain liberation. Hence, women are also capable of salvation.
(Note - However, this is a moot point in this fifth Ärä of the regressive time cycle, as no one, man or woman, can attain Moksha during this Ārä from this Bharat Kshetra). The Digambars hold that Bhagawan Mahävir did not get married. According to the Shvetämbars, Bhagawan Mahävir was married to Yashoda and had a daughter Priyadarshana before is renunciation of worldly life. The murtipujak Digambars do not decorate the idols of Tirthankars, while the murtipujak Shvetämbars decorate them with various adornments. In Shvetämbar tradition, the Tirthankar's idol represents him in the life of a king, who has conquered all his internal enemies. Tirthankar is not an ordinary king but a king of the spirit. He is royal not because of his birth or social status but for his accomplishment of being Vitaräga. In the Digambar tradition, Tirthankar's idol represents Him after Omniscience (Keval-jnän), a Vitaraga, free from all attachments. Jain doctrine has been remarkably stable over the centuries, without any serious changes, and therefore can be said to be time tested. This stability is largely due to Umäsväti's Tattvärtha-sutra, written in the first century. This work was written before the divisions between the Shvetämbars and Digambars became final, and thus is accepted by both branches of Jainism. Shvetämbar Sub Sects
In 1451 a layman, Lonkäshah of Ahmedabad could not believe that excesses of the Yatis (in-chage of Swetabar Jain temples) could have religious sanction. However, scriptures were not accessible to householders at the time. The profession of Lonkäshah was to make copies of the Jain scriptures for monks. Equipped with this knowledge, Lonkäshah came out with a heavy hand against temples and temple rituals (Chaityaväsis). Based on the knowledge of the original Jain Agams, he also disputed idol worship as being against original Jain tenets. This was the preamble for setting up the Sthänakaväsi tradition, which came into existence as non-idol worshippers in 1474 under their first Muni, Bhanaji-muni. Sthänakaväsis sect introduced strict codes of conduct for their monks in contrast to the monks that were going to the temples (Chaityas). The Shvetämbar tradition was thus divided into two sub-sects; however, this division was helpful in dealing a deathblow to the evils of Yatis. Later a group separated from the Sthänakaväsi tradition and identified themselves as Teräpanthi.
Compendium of Jainism - 2015
Page 267 of 398
