Religion and Culture of the Jains

Author(s): Jyoti Prasad Jain
Publisher: Bharatiya Gyanpith

Page 19

INTRODUCTORY
The two principal sects are the Digambara (sky-clad) and the Svetāmbara (white-clad), so-called because the male ascetics of the former in the highest stage go about naked and those of the latter wear scanty, unsewn white clothes. Each of the major sects is further divided into at least three distinct subsects, the Digambara into the Terahapantha of Suddhāmnāya, the Bīsapantha, and the Tāraṇapantha or Samaiyā, and the Svetāmbara into the Samvegi or temple-worshipper, the Sthānakavāsı or Sādhumärgi and the Terāpantha. The Digambara Terahapantha is so-called because it enjoins strict adherence to the thirteen (teraha) rules of ascetic conduct, and is more puritanical and austere, even in temple worship. The Bīsapantha, on the other hand, is much more elaborate and lax in worship, and not so strict even in ascetic discipline. The Samaiyā or Taranapantha is a medieval product, does not insist on temple or image worship, and possesses practically no ascetic order.
The Samvegīs among the Svetāmbaras are temple worshippers and constitute the majority. The Sthānakavāsīs, who came into being about the same time as the Digambara Tāraṇapanthīs, in the 15th century A.D., are like them opposed to image and temple worship and instead emphasise the adoration of ascetic gurus, buildings reserved for the latter's exclusive stay being called sthānakas. A later derivation from the Sthānakavāsī sect is the Svetāmbara Terāpantha which differs from the parent creed only in certain ascetic practices and usages. The organisation of the order in this subsect is more rigid and unitary, being subject to the dictates of only one man, the Ācārya or chief pontiff.
Although followers of the different denominations are to be met with in almost every part of India, the Digambaras are more numerous in Uttar Pradesh, Madhya Pradesh, Bihar, eastern