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JAINISM
vamsha', it is said that when the son and daughter of Ashuk Maurya went to Ceylon to preach Buddhism, they saw Jain ascetics there.
Soon after Mahavir's death, a split started in the community. With the spread of the religion in new regions, its preachers started to incorporate their own in the unwritten Jain canon, and serious differences arose amongst them. Out of several sects, which arose, two sects played great role in the whole of the history of Jainism and continue to do so even at present. These sects are Digambara and Shvetambara.
The Digambara sect is closer to initial Jainism. First of all, it stands for the ritualistic nudity (the very word 'digambara’ means 'clothed in space' or 'clothed in cardinal points") and demands that the images of Tirthankars should not be even adorned. The Shvetambaras i.e. 'clothed in white' protest against full nudity and do not insist on the images of Tirthankars without ornaments.
The Digambaras are more orthodox also in regard to austerity of the ascetics. They consider that a human being, having reached the path of salvation', 'the condition of enlightenment' or ‘keval-jnana' does no longer need food and drink and must completely forget all about his body. The Shvetambaras do not agree with this.
In the third century B.c. in Pataliputra an all-Jain synod was held and the first version of the written canon was prepared.
The Digambaras do not accept this canon, affirming that the real ancient canon, created according to the legend by Rishabha is lost. The Shvetambaras adhere to the canon which was accepted in Pataliputra and consider it the right one
Digambaras do not agree that Mahavir was married and elevate chastity to the level of a dogma of his whole life. Shvetambaras consider that he was married but assume that he became a real ascetic only after he left his family at the age of 30.
As distinct from Shvetambaras, Digambaras consider that a woman cannot secure full freedom on way to salvation (as regards this notion, the Shvetambaras are nearer to the teaching of Mahavir than Digambaras).
3. Bihar Through the Ages, p. 130.
