Jain Society Greater Atlanta 2008 11 Pratistha

Author(s): Jain Center of Greater Atlanta
Publisher: USA Jain Center Greater Atlanta

Page 55

Difference Between the Shwetambara
and the Digambara Traditions
Compiled by: Dr. Mahendra K. Dosi, Alpharetta
The Jain community is divided into two sects Digambara The Digambaras do not accept the following Shvetambara and Shvetambara. Both the sects have exactly the same beliefs: religious and philosophical beliefs and practically the same mythology. The only noticeable difference in the mythology 1. A kevali needs food. According to the Digambaras, the of the two sects is regarding the sex of the nineteenth omniscient no longer takes any earthly food. Tirthankara Mali. The Shvetambaras believe that Mali was 2. A kevali needs to evacuate (nihara). a woman, while Digambaras think that Mali was a man. 3. The women can get salvation. In order to get salvation This difference of opinion about Mali arises out of the few a woman has according to the Digambaras to be born again differences in the beliefs of the two sects. The Digambaras as a man. think that it is not possible for a woman to achieve salvation. 4. The Kshudras can get salvation. and as all Tirthankaras do achieve salvation, the nineteenth 5. A person can get salvation without forsaking clothes. Tirthankara could not have been a woman.
The Digambaras strictly maintain it necessary to give-up
all belongings including personal clothing to get salvation Another difference between the two sects is that the 6. A house holder can get salvation. Digambaras think that all Jain ascetics should follow 7. The worship of images having clothes and ornaments the example of Mahavira and remain nude, while the is permitted. Images of Tirthankaras are not decorated at Shvetambaras think that the practice of remaining nude all by the Digambaras known as Jinakalpa was given up by the great teachers of 8. The monks are allowed to possess fourteen (specified) the church within a few generations after Mahavira (i.e. things. after Jambu) and they had started wearing white garments. 9. The Tirthankara Mali was a woman. This practice was known as Sthavira Kalpa. According to 10. The eleven of the 12 original Angas (Canonical the Shvetambaras, the present-day ascetics need follow works) still exist. The Digambaras believe that no original only these great teachers (sthaviras), and it was necessary canonical text exists now. to practice the Jina Kalpa.
11. Bharat Chakravarti attained kevali hood while
living in his palace. The third point on which the two sects differ is regarding 12. A monk may accept food from a Kshudra. the food of the kevali (omniscient). The Digambaras 13. The Mahavira's embryo was transferred from one maintain that a kevali does not need any intake of food, womb to another. and Mahavira's mother had fourteen while the Shvetambaras think that they do. The point is auspicious dreams before he was born. The Digambaras academic, for both the sects are unanimous that nobody is believe that she had actually 16 such dreams. going to become a Kevali in the foreseeable future.
14. Mahavira had a sickness due to the tejolesya of
Goshala. Digambaras also deny two of the Shvetambara beliefs 15. Mahavira had married and had a daughter. The about Mahavira, viz., that Mahavira's embryo was taken Digambaras hold that Lord Mahavira was not married. from the womb of the Brahman woman Devananda and 16. A cloth offered by the Gods (devadusya) fell on the transferred to the womb of Trishala, and also that Mahavira shoulders of a Tirthankara. had married and had a daughter.
17. Marudevi went for her salvation riding an
elephant. It will be noticed that these and similar other differences 18. A monk may accept alms from many houses. are of a minor nature and do not affect the main tenets of the religion which were essentially same for both the sects. Jain doctrine has been remarkably stable over the centuries The total numbers of points by which the Digambaras and there has not been any serious change. This stability differ from the Shvetambaras are eighteen, which are is largely due to Umasvati's Tattvarthasutra, written in listed below.
the fourth or fifth century CE, which is accepted by both branches of Jainism.