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The Unknown Pilgrims
Arising out of this fundamental difference and a direct consequence thereof came a second difference articulated by the two sects, namely, that which concerned strimukti, final Liberation for womankind. The Digambaras maintain that, constitutionally, woman has less bodily resistance and is thus prevented from attaining a high degree of dhyāna (mental concentration), from fully mastering the passions and from undertaking a total self-stripping. Dhyana, samyama (self-control), and aparigraha (non-possession), are indispensable for Liberation. Nudity is not suitable for women; she must needs clothe herself, therefore, naturally, she cannot reach mokṣa in the body of a woman. By all means let her lead the ascetic life, acquire merit and be reborn in the body of a man. This very important question is based on rather subtle doctrinal ideas, which are not always clearly defined, and on their implications. 13 The Śvetāmbaras reject this view and, in their thinking, woman has exactly the same capacity for being liberated as man.
14
Another point of doctrine upon which the two spiritual families differ is that concerning kevali-bhukti, that is to say: does the kevalin, the one who possesses omniscience, still take nourishment? The Digambaras reply in the negative, the śvetāmbaras in the affirmative.
As for the authenticity of the extant Agamas, this is a very complex question bearing upon a period of history of which up to date we are
13 It takes a thorough knowledge of the Teaching to understand fully these ideas; they will be mentioned in Part II whenever they modify in some way, a particular doctrine; furthermore, they will be introduced in Part III in connection with the principal texts which support this belief. Cf. III 7 A c. P 640 ff
14 Various terms have been used, in the course of the centuries, to designate the Jaina women ascetics, but in this study, after introducing the documents of Mathura, we use the word "sadhvi" to denote generally th Svetambara women ascetics, who are far more numerous, and the word "aryikā" to denote the minute number of Digambara women ascetics. We must bear in mind, however, that the term "sādhvi" is used occasionally by the Digambaras and "äryä" by the Svetāmbaras.
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