The Jain community is divided into two major denominations, Digambara and Śvētāmbara. Monks of the Digambara (sky-clad) tradition do not wear clothes. Female monastics of the Digambara sect wear unstitched plain white sarees and are referred to as "Aryikas". Śvētāmbara (white-clad) monastics, on the other hand, wear seamless white clothes. During Chandragupta Maurya's reign, Jain tradition states that "Acharya" Bhadrabahu predicted a twelve-year-long famine and moved to Karnataka with his disciples. Sthulabhadra, a pupil of "Acharya" Bhadrabahu, is believed to have stayed in Magadha. Later, as stated in tradition, when followers of "Acharya" Bhadrabahu returned, they found those who had remained at Magadha had started wearing white clothes, which was unacceptable to the others who remained naked.
Traditions and sects
Jainism
Jainism | Traditions and sects
It is divided into two major denominations, Digambara and Śvētāmbara. Digambara and Śvētāmbara. Digambara & Śvētāmbara. Digambara and Śvētāmbara
which of the following is not among the practices of jainism
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Violence, attachment, sensual pleasures, lie and possessiveness are some of them.
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and which are the practices?
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Jains take five main vows: “ahiṃsā”, “satya”, “asteya”, “brahmacharya” and “aparigraha".
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when did jainism begin?
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Historians date it to 8th or 7th century BCE.
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who is the leader?
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Rishabhanatha
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what are the beliefs?
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It is transtheistic and forecasts that the universe evolves without violating the law of substance dualism, auto executed through the middle ground between the principles of parallelism and interactionism.
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do jains fast?
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They fast particularly during festivals and it is  practiced according to one's ability.
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what food do they eat?
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The practice of non-violence towards all living beings has led to them to follow vegetarian diet.
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and what are they not allowed to eat?
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Eggs, root vegetables such as potatoes, onions, and garlic are some of the food avoided.
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which symbols are used by them?
user
"Swastika", "Om" and "Ashtamangala".
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which symbols are used by them?
user
"Swastika", "Om" and "Ashtamangala".
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do they have any pilgrimages?
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Yes, they do. "Nagarparkar" located at Pakistan  is one of them.
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do they practice meditation?
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Yes, they do.
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what rituals do they follow?
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The basic ritual followed is "darsana" of "deva", seeing of gods and goddesses..
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which are their different sects?
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Terapanthi Digambaras limit their ritual worship to Tirthankaras. The worship ritual is called "devapuja", and is found in all Jain sub-traditions. Typically, the Jain layperson enters the temple inner sanctum in simple clothing and bare feet with a plate filled with offerings, bows down, says the namaskar, completes his or her litany and prayers, sometimes is assisted by the temple priest, leaves the offerings and then departs.
Jainism | Rituals and worship
Jains ritually worship numerous deities, especially the "Jinas". In Jainism a "Jina" as "deva" is not an avatar (incarnation), but the highest state of omniscience that an ascetic "tirthankara" achieved. Out of the 24 Tirthankaras, Jains predominantly worship four: Mahāvīra, Parshvanatha, Neminatha and Rishabhanatha. Among the non-"tirthankara" saints, devotional worship is common for Bahubali among the Digambaras. The "Panch Kalyanaka" rituals remember the five life events of the "tirthankaras", including the "Panch Kalyanaka Pratishtha Mahotsava", "Panch Kalyanaka Puja" and "Snatrapuja". The basic ritual is "darsana" (seeing) of "deva", which includes Jina, or other yaksas, gods and goddesses such as Brahmadeva, 52 Viras, Padmavati, Ambika and 16 Vidyadevis (including Sarasvati and Lakshmi).
Jainism | Rituals and worship
There are many rituals in Jainism's various sects. According to Dundas, the ritualistic lay path among Śvētāmbara Jains is "heavily imbued with ascetic values", where the rituals either revere or celebrate the ascetic life of Tirthankaras, or progressively approach the psychological and physical life of an ascetic. The ultimate ritual is "sallekhana", a religious death through ascetic abandonment of food and drinks. The Digambara Jains follow the same theme, but the life cycle and religious rituals are closer to a Hindu liturgy. The overlap is mainly in the life cycle (rites-of-passage) rituals, and likely developed because Jain and Hindu societies overlapped, and rituals were viewed as necessary and secular.
Jainism | Rituals and worship
In India, Digambara monks reject any form of clothing and practice nudity. Digambara (lit. 'sky clad') is one of the two main sects of Jainism. However, the "Shwetambar" sect is "white-clad" and their holy statues wear a loin cloth.
Nudity in religion | Jainism
This is how Jains believe the Digambara and Śvētāmbara schism began, with the former being naked while the latter wore white clothes. Digambara saw this as being opposed to the Jain tenet of "aparigraha" which, according to them, required not even possession of clothes, i.e. complete nudity. In the 5th-century CE, the Council of Valabhi was organized by Śvētāmbara, which Digambara did not attend. At the council, the Śvētāmbara adopted the texts they had preserved as canonical scriptures, which Digambara has ever since rejected. This council is believed to have solidified the historic schism between these two major traditions of Jainism.
Jainism | Traditions and sects
The two major sects of Jainism, Svetambara and Digambara, differ in their concept of "Siddhachakra". The first five deities, known as the "Panch Parmeshthi" (five supreme beings) are the same in both traditions while the other four are different. They were traditionally known as Navapada in the Svetambara tradition and Navadevta in the Digambara tradition.
Siddhachakra | History
The Jain community is divided into two major denominations, Digambara and Śvētāmbara. Monks of the Digambara (sky-clad) tradition do not wear clothes. Female monastics of the Digambara sect wear unstitched plain white sarees and are referred to as "Aryikas". Śvētāmbara (white-clad) monastics, on the other hand, wear seamless white clothes. During Chandragupta Maurya's reign, Jain tradition states that "Acharya" Bhadrabahu predicted a twelve-year-long famine and moved to Karnataka with his disciples. Sthulabhadra, a pupil of "Acharya" Bhadrabahu, is believed to have stayed in Magadha. Later, as stated in tradition, when followers of "Acharya" Bhadrabahu returned, they found those who had remained at Magadha had started wearing white clothes, which was unacceptable to the others who remained naked.
Jainism | Traditions and sects
According to Jain texts, the 22nd "Tirthankara" Neminatha lived about 85,000 years ago and was the cousin of Hindu god Krishna. Jains consider their religion eternal. The two main sects of Jainism, the "Digambara" and the "Śvētāmbara" sect, likely started forming about the 3rd century BCE and the schism was complete by about 5th century CE. These sects later subdivided into several sub-sects such as Sthānakavāsī and Terapanthis. Jainism co-existed with Buddhism and Hinduism in ancient and medieval India. Many of its historic temples were built near the Buddhist and Hindu temples in 1st millennium CE. After the 12th-century, the temples, pilgrimage and naked ascetic tradition of Jainism suffered persecution during the Muslim rule, with the exception of Akbar whose religious tolerance and support for Jainism led to a temporary ban on animal killing during the Jain religious festival of Paryusan.
History of Jainism | Introduction
The earliest record of Digambara beliefs is contained in the Prakrit "Suttapahuda" of Kundakunda. Digambaras and Śvētāmbara differ in their practices and dress code, interpretations of teachings, and on Jain history especially concerning the "tirthankaras". Their monasticism rules differ, as does their iconography. Śvētāmbara has had more female than male mendicants, where Digambara has mostly had male monks and considers males closest to the soul's liberation. The Śvētāmbaras believe that women can also achieve liberation through asceticism and state that the 19th "Tirthankara" Māllīnātha was female, which Digambara rejects.
Jainism | Traditions and sects
By doing so they minimise the possibility of inhaling small organisms. The Śvētāmbara tradition follows the lineage of Acharya Sthulibhadra Suri. The Kalpa Sūtra mentions some of the lineages in ancient times. Both of the major Jain traditions evolved into sub-traditions over time. For example, the devotional worship traditions of Śvētāmbara are referred to as "Murti-pujakas", those who live in and around Jain temples became "Deravasi" or "Mandira-margi". Those who avoid temples and pursue their spirituality at a designated monastic meeting place came to be known as "Sthānakavāsī". Śvētāmbarins who are not Sthānakavāsins are called Murtipujaka ("Idol-worshipers"). Murtipujaka differ from Sthanakvasi Svetambaras in that their derasars contain idols of the Tirthankaras instead of empty rooms.
Jain schools and branches | Svetambara
The Jain tradition believes that their religion is eternal, and the teachings of their first "Tirthankara Rishabhanatha" were their scriptures millions of years ago. The mythology states that the "tirthankaras" taught in divine preaching halls called "samavasarana", which were heard by the gods, the ascetics and laypersons. The discourse delivered is called "Śhrut Jnāna" (or heard knowledge) and comprises eleven "angas" and fourteen "purvas". The discourse is remembered and transmitted by the "Ganadharas" (chief disciples), and is composed of twelve "angas" (departments). It is symbolically represented by a tree with twelve branches. According to the Jain tradition, an "araha" (worthy one) speaks meaning that is then converted into "sūtra" ("sutta") by his disciples, and from such "sūtras" emerge the doctrine.
Jain literature | Canonical
As per the tradition, Jain Sangh was divided into two major sects: The now defunct Yapaniya sect followed the Digambara practice of nudity and eating from the hands while standing up along with Śvetāmbara beliefs and texts. They notably also permitted their ascetics to be "half-clothed" ("ardhambara") in public areas only. The Yapaniya sect was absorbed into the Digambara community during the medieval period.
Jain philosophy | Earlier traditions
Mūrtipūjaka (lit. "image-worshipper"), also known as Derāvāsī ("temple-dweller") or Mandir Mārgī ("follower of the temple path"), is the largest sect of Śvetāmbara Jainism. Mūrtipūjaka Jains differ from both Śvetāmbara Sthānakavāsī and Śvetāmbara Terāpanthī Jains in that they worship images of the Tīrthaṅkaras. Mūrtipūjaka may also generally describe members of both the Śvetāmbara and Digambara traditions who use images ("mūrti") in their worship ("pūjā").
Murtipujaka | Introduction
"Devapuja" means worship of tirthankaras. It is usually done in front of images of any liberated soul (Siddha) such as Tirthankara, or Arihant. In Jainism, the Tirthankaras represent the true goal of all human beings. Their qualities are worshipped by the Jains. Sthanakavasi oppose idol worship. They believe in meditation and silent prayers. Jain idols are seen as a personification of ideal state which one should attain. During medieval period, worship of some Yaksha and Yakshini, heavenly beings who are not liberated souls, started. They are believed to help a person by removing obstacles in life.
Jain rituals | Worship
These are– authority of Bhattarakas, Use of flowers, cooked food or lamps, Abhisheka (panchamrita), consecretation of images without supervision by the representatives of Bhattarakas, Puja while seated, Puja at night, Using drums in the temple and Worship of minor gods like dikpalas, shasan devis (Padmavati etc.) and Kshetrapal. The Digambara Jains who have continued to follow these practices are termed Bispanthi.
Jain schools and branches | Monastic orders
The Jainas have their own version of traditional history, brought into line with their legends of the 24 Jinas who from time to time have refounded their religion on earth. Rama, whom the Jainas call Padma, appears as a divine hero and a Baladeva, in a variant version of his life, whilst Krsna is similarly a Vasudeva (and his brother Balarama, a Baladeva). There are nine each of these Baladeva and Vasudeva heroes, and their nine enemies (Prativasudevas), including Ravana and Jarasandha. With the Jinas and the twelve universal emperors cakravartins this makes up the sixty-three ‘great men’ of their tradition.
Itihasa | Jaina tradition
After that some Jains also use "Chamara" (Whisk), "Darpana" (Mirror) and a "Pankho" (Hand fan) also for worship.
Jain rituals | Dravya Puja
The canonical texts of Jainism are called "Agamas". These are said to be based on the discourse of the "tirthankara", delivered in a "samavasarana" (divine preaching hall). These discourses are termed as "Śrutu Jnāna" ("Jinvani") and comprises eleven "angas" and fourteen "purvas". According to the Jains, the canonical literature originated from the first "tirthankara" Rishabhanatha. The "Digambara" sect believes that there were 26 "Agam‑sutras" (12 "Ang‑agams" + 14 "Ang‑bahya‑agams"). However, they were gradually lost starting from one hundred fifty years after Lord Mahavir's "nirvana". Hence, they do not recognize the existing Agam-sutras (which are recognized by the "Śvētāmbara" sects) as their authentic scriptures.
Jain literature | Canonical
The emperors include Bharata and Sagara, and Brahmadeva or Brahmadatta who is familiar also to the Buddhists, but the others are not familiar elsewhere. Three of them, including Santi, became Jinas also. The Jaina traditions seem to draw in part on ancient sources independent of those of the brahmanas, as do the Buddhists also, and are not merely corruptions of Brahmanical traditions. It is noticeable that their legends are much more schematic and regular than the others.
Itihasa | Jaina tradition
Svetambara ascetics have an Ogho or Rajoharan (a broom of woolen threads) to clean insects around their sitting place or while they are walking. Digambara ascetics have a Morpichhi and a Kamandal in their hands. This practice may vary among different sects of Jains but essential principle remains the same to limit needs.
Religious habit | Jainism
"Digambara" monks follow 28 "vratas" (vows): five "mahāvratas" (Great Vows); five "samitis" (regulations); the five-fold control of the senses ("pañcendriya nirodha"); six "Şadāvaśyakas" (essential duties), and seven "niyamas" (restrictions).
Jain monasticism | Digambara monks
And 2). Shwetamber {wearing white clothes}. Both of the groups are mainly similar in their ideology but differ in some of the aspects. Digamber are the ones who give up all the things {their family, clothes, job, money, everything } for achieving internal peace. While Shwetambar are those who wear a white robe. These groups were formed a long time ago due to some conditions. Shwetambar group became from that common group due to those conditions. Naturally both the sexes are different from each other in various aspects. In Jain dharam there are different roles for different genders. Females are bound to some extent due to their body physiology and anatomy.
Sexual differences in Jainism | Introduction
Jainism is an Indian religion which is traditionally believed to be propagated by twenty-four spiritual teachers known as "tirthankara". Broadly, Jainism is divided into two major schools of thought, Digambara and Svetambara. These are further divided into different sub-sects and traditions. While there are differences in practices, the core philosophy and main principles of each sect is same.
Jain schools and branches | Introduction
Devout Jains take five main vows: "ahiṃsā" (non-violence), "satya" (truth), "asteya" (not stealing), "brahmacharya" (sexual continence), and "aparigraha" (non-possessiveness). These principles have affected Jain culture in many ways, such as leading to a predominantly vegetarian lifestyle. "Parasparopagraho Jīvānām" (the function of souls is to help one another) is its motto and the "Ṇamōkāra mantra" is its most common and basic prayer. Jain dharma is one of the world's oldest religions and has two major ancient sub-traditions, Digambaras and Śvētāmbaras, with different views on ascetic practices, gender and which texts can be considered canonical; both have mendicants supported by laypersons ("śrāvakas" and "śrāvikas").
Jainism | Introduction
Cult worship is considered consistent with the assimilation of forest and tribal dwellers into the Jain faith and a caste based society. While asceticism was upheld in the earlier period, an increased inflow of endowments from wealthy merchants and royalty made monks more settled in temples. Prayers, chantings, decoration and anointment of the deity in Digambara temples were carried out by upajjhayas or acharyas. In contrast, lay devotees in Svetambara derasars undertook these activities and the temple staff merely did the cleaning. Ascetics did not indulge in any direct contact with the image of the deity, rather they spent time in penance and contemplation.
Religion in Western Ganga kingdom | Jainism
Monks and nuns from the "Digambara" traditions are assigned to ranks: In the "Digambara" tradition, an ascetic rises from "kshullak" (one who uses two pieces of cloth) through "Ailak" (uses one piece of cloth) to "muni" (or "sadhu"). Over time a number of designations were mentioned in shastras, such as "gani", "pannyas" and "pravartak". The Śvētāmbara Terapanth sect has a new rank of junior monks, "samana".
Jain monasticism | Ranks
Ascetics do not have a home or possessions. They choose austerity, avoid services such as telephones and electricity. Monks engage in activities such as meditation, seeking knowledge and acquiring self-discipline. Jain monks and advanced laypeople avoid eating after sunset, observing a vow of "ratri-bhojana-tyaga-vrata". "Digambara" monks observe a stricter vow by eating only once a day. The "Yati" of the "Śvētāmbara" sect and the "Bhattaraka" of the Digambara Terapanth do not wander; they usually live in temples and perform daily rituals. The monks rise before dawn, most around 5:00 a.m. but some as early as 2:00 a.m. In observance of "utsarg-samiti", defecation takes place in the open where feces does not harm living creatures; urination is into a shallow pan, which is emptied onto a dry patch of ground.
Jain monasticism | Rules of conduct
The two main sects of Jainism, the "Digambara" and the "Śvētāmbara" sect, likely started forming about the 3rd century BCE and the schism was complete by about 5th century CE. These sects later subdivided into several sub-sects such as Sthānakavāsī and Terapanthis. During Chandragupta Maurya's reign, "Acharya" Bhadrabahu moved to Karnataka to survive a twelve-year-long famine. Sthulabhadra, a pupil of "Acharya" Bhadrabahu, stayed in Magadha. When followers of "Acharya" Bhadrabahu returned, there was a dispute between them regarding the authenticity of the "Angas". Also, those who stayed at Magadha started wearing white clothes, which was unacceptable to the others who remained naked.
History of Jainism | Schism
This is how the "Digambara" and "Śvētāmbara" sects arose, the "Digambara" being naked whereas the "Svetambara" were white clothed. "Digambara" found this as being opposed to the Jain tenets, which, according to them, required complete nudity for the monks. Some interpret the presence of gymnosophists ("naked philosophers") in Greek records as referring to "Digambaras" Jain "Śramaṇa" practice. Vallabhi council was formed at 454 CE. At this council, Svetambara accepted their texts as the scriptures of Jainism. The "Digambara" sect completely rejects these scriptures as not being authentic. This 5th century event solidified the schism between these major traditions within Jainism.
History of Jainism | Schism
Jain monasticism refers to the order of monks and nuns in the Jain community and can be divided into two major denominations: the "Digambara" and the "Śvētāmbara". The monastic practices of two the major sects vary greatly, but the major principles of both are identical. Five "mahāvratas" (Great Vows), from Mahavira's teachings, are followed by all Jain ascetics. Historians believe that a united Jain "sangha" (community) existed before 367 BCE, about 160 years after the "moksha" (liberation) of Mahavira. The community then gradually divided into the major denominations.
Jain monasticism | Introduction
Sweets are often distributed. On Diwali morning, "Nirvan Ladoo" is offered after praying to Mahāvīra in all Jain temples across the world. The Jain new year starts right after Diwali. Some other festivals celebrated by Jains are Akshaya Tritiya and Raksha Bandhan, similar to those in the Hindu communities.
Jainism | Festivals
Jainism believes in the existence of the soul (Self, atman) and considers it to have "god-quality", whose knowledge and liberation is the ultimate spiritual goal in both religions. Jains also believe that the spiritual nobleness of perfected souls (Jina) and "devas" make them worship-worthy beings, with powers of guardianship and guidance to better "karma". In Jain temples or festivals, the Jinas and Devas are revered.
Deity | Jainism
Of the major Indian religions, Jainism has had the strongest ascetic tradition. Ascetic life may include nakedness, symbolizing non-possession even of clothes, fasting, body mortification, and penance, to burn away past karma and stop producing new karma, both of which are believed essential for reaching "siddha" and "moksha" ("liberation from rebirths" and "salvation"). Jain texts like "Tattvartha Sūtra" and "Uttaradhyayana Sūtra" discuss austerities in detail. Six outer and six inner practices are oft-repeated in later Jain texts. Outer austerities include complete fasting, eating limited amounts, eating restricted items, abstaining from tasty foods, mortifying the flesh, and guarding the flesh (avoiding anything that is a source of temptation).
Jainism | Asceticism and monasticism
The Jain tradition has been pieced together from multiple sources and confirms many of the Buddhist accounts but also differs in many ways. Queen Padmavati, the wife of Ajatashatru while sitting on her balcony saw Halla and Vihalla kumaras with their wives sitting on an elephant and one of the wives was wearing the 18 fold divine necklace. She went to her husband Ajatashatru who requested both brothers to give the elephant and the necklace to him, which both brothers denied saying that these gifts were given by their father. Ajatashatru sent the request thrice but got the same reply all three times.
Magadha-Vajji war | Jain tradition
The status of women in Jainism differs between the two main sects, Digambara and Svetambara. Jainism prohibits women from appearing naked; because of this, Digambaras, who consider renunciation of clothes essential to moksha, say that they cannot attain enlightenment in the same life. Svetambaras, who allow sadhus to wear clothes, believe that women can attain moksha. There are more Svetambara sadhvis than sadhus and women have always been influential in the Jain religion.
Women as theological figures | Jainism
Within the doctrine of Jainism, the "tirthankara" holds the highest status. Hemachandra says that a "deva" (roughly god) is the one who has conquered his internal desires and passions. This requirement, according to him, was fulfilled only by the tirthankara. The gods of Hindus are considered worldly having desires for women and weapons. Hence their path for spiritual upliftment and salvation is rejected by the Jains. Some personage mentioned in the Vedas and Jain scriptures are same. There is mention of the first tirthankara, Rishabhanatha in Rig Veda and Vishnu Purana. Rig Veda, X. 12. 166 states- Vishnu Purāna mentions:
Jainism and Hinduism | Jain deities and Hindu texts
A historian has claimed that majority of those Jains seeking release from the material world (moksha) by inviting death through rituals and asceticism (sannyasa) were from the aristocratic and prosperous mercantile community, such rituals among people from lower social classes being a rarity. Women made endowments to Jain causes too, a royal concubine Nandavva and a wealthy feudal lady Attimabbe being examples. Jains worshipped the twenty four Tirthankaras ("Jina"s), whose images were consecrated in their temples. Some scholars believe that Jain worship was not meant to gain boons or favours from the deity, rather to meditate and obtain perfection through detachment.
Religion in Western Ganga kingdom | Jainism
One of the most fundamental distinctions between Śvetāmbara and Digambara Jains is their respective views on women as mendicants, or nuns, that originated over their debates regarding nudity. The general consensus between the two sects is that the Jinas, and especially the last Tīrthaṅkara Mahāvīra, practiced naked asceticism. Digambara Jains claims that it is necessary for all mendicants to conduct their renunciation without clothing. For them, this represents the idealized practice of "aparigraha," in which a mendicant renounces all property and possessions, including clothing. Śvetāmbara Jains, however, claim that nudity as the exemplary mode of asceticism is impossible in this period of the cosmic age, and as such, it is "deemed inappropriate." For the Śvetāmbaras, the white robes commonly associated with them are interpreted as mere tools that enhance religious life.
Sexual differences in Jainism | Debates on women
Jainism has a fourfold order of "muni" (male monastics), "aryika" (female monastics), "Śrāvaka" (layman) and "sravika" (laywoman). This order is known as a "sangha".
Jain communities | Sangha
He renounced the world at the age of thirty after taking permission of his parents. The Digambara believe that after attaining enlightenment, Mahavira was free from human activities like hunger, thirst, and sleep. Digambara monks tradition do not wear any clothes. They carry only a broom made up of fallen peacock feathers and a water gourd. One of the most important scholar-monks of Digambara tradition was Acharya Kundakunda. He authored Prakrit texts such as Samayasara and Pravachansara. Samantabhadra and Siddhasena Divakara were other important monks of this tradition. The Digambara are present mainly in Southern India, Bundelkhand region (Madhya Pradesh, Rajasthan, Uttar Pradesh, etc.
Jain schools and branches | Digambara
Goddess Padmavati along with Ambika, Chakreshvari are held as esteemed deities and worshipped in Jains along with tirthankaras. Ambika and Padmavati are associated with tantric rituals. These tantric rites involves "yantra-vidhi", "pitha-sthapana" and "mantra-puja".
Padmavati (Jainism) | Worship
Jainism is considered by some to be distinct from Vedic religion and from a pre-Aryan tradition viz. "Sramana" or "Aarahata" tradition.
Jainism and Hinduism | History
Once Queen Padmavati, wife of Ajatashatru, was sitting in her balcony in the evening. She saw Halla and Vihalla kumaras with their wives sitting on "Sechanaka" elephant and one of the wives wearing the 18 fold divine necklace. Then she heard one of the maidservants making from the garden below "It's Halla and Vihalla kumaras and not the king who enjoy the real pleasures of the kingdom" and she thought "what's the use of the kingdom if I do not have both the jewels in my possession?" So, she shared this thought with Ajatashatru the same night and became excessively insistent in her demand.
Ajatashatru | The Jaina Tradition
Jainism is an ancient Indian religion belonging to the śramaṇa tradition. It prescribes "ahimsa" (non-violence) towards all living beings to the greatest possible extent. The three main teachings of Jainism are "ahimsa", "anekantavada" (non-absolutism), "aparigraha" (non-possessiveness). Followers of Jainism take five main vows: "ahimsa", "satya" (not lying), "asteya" (non stealing), "brahmacharya" (chastity), and "aparigraha". Monks follow them completely whereas "śrāvakas" (householders) observe them partially. Self-discipline and asceticism are thus major focuses of Jainism.
Timeline of Jainism | Introduction
The Jain community is traditionally discussed in its texts with four terms: "sadhu" (monks), "sadhvi or aryika" (nuns), "sravaka" (laymen householders) and "sravika" (laywomen householders). As in Hinduism and Buddhism, the Jain householders support the monastic community. The "sadhus" and "sadhvis" are intertwined with the Jain lay society, perform "murtipuja" (Jina idol worship) and lead festive rituals, and they are organized in a strongly hierarchical monastic structure. There are differences between the Digambara and Svetambara sadhus and sadhvi traditions. The Digambara sadhus own no clothes as a part of their interpretation of Five vows, and they live their ascetic austere lives in nakedness.
Sadhu | Jainism
Jainism is an ancient Indian religion founded around the sixth century BCE. Janism is a nontheistic religion currently practiced in multiple countries, due to Jain settlers who immigrated there (mainly United Kingdom, United States, Canada and some African countries). Jainism is inclusive of women. One of the cornerstones of the religion is the “fourfold" sangha which describes the Jainism community, which is made up of monks, nuns, laymen and laywomen. The religious status of women is a very important aspect of the history of the religion and one of the most critical issues between the oldest religious divisions of the religion, Svetambar and Digambar.
Women and religion | Jainism
The "Digambara" Jains recite the ten chapters of the sacred Jain text, "Tattvartha Sutra" on ten days of fasting. "Digambaras" celebrate "Ananta Chaturdashi" on which a special worship is done. Many towns have a procession leading to the main Jain temple. "Ananta Chaturdashi" marks the day when Lord Vasupujya attained "Moksha" ("nirvana"). At the conclusion of the festival, followers request forgiveness from others for any offenses committed during the last year. Forgiveness is asked by saying "Micchami Dukkadam" to others, which means, "If I have offended you in any way, knowingly or unknowingly, in thought, word or action, then I seek your forgiveness." During the eight-day festival, the Śvētāmbara Murtipujakas recite the "Kalpa Sūtra", which includes a recitation of the section on birth of Mahavira on the fifth day.
Paryushana | Observances
For Jainism, the texts vary between the three primary sects, with Sthanakavasis believing in no textual authority. Both the Digambara and Shvetambara believe that the "purest" Jain teachings were contained within the "Purvas", which have been mostly lost to antiquity. Of the surviving Jain scriptures, the Digambara tend to focus upon the Prakaranas; while the Shvetambara focus upon the Angas.
Siddhanta | Jain philosophycal studies
Jainism and Hinduism are two ancient Indian religions. There are some similarities and differences between the two religions. Temples, gods, rituals, fasts and other religious components of Jainism are different from those of Hinduism. "Jain" is derived from the word "Jina", referring to a human being who has conquered all inner passions (like anger, attachment, greed and pride) and possesses Kevala Jnana (pure infinite knowledge). Followers of the path shown by the Jinas are called Jains. Followers of Hinduism are called Hindus.
Jainism and Hinduism | Introduction
The views of two sects of Jainism, Digambara and Śvētāmbara Jains differ on the subject of "kevalins". According to Digambaras, a kevalin does not experience hunger or thirst, whereas according to Svetambaras, a "kevalin" has normal human needs and he travels and preaches too. Digambara Jains believe that they do not act in the normal sense of the word, that they sit motionless in padmasana, and that their bodies emit "Divyadhvani," a sacred sound which is interpreted by their followers as the fundamental truth. According to both traditions, the last "kevalin" was a disciple of one of the eleven chief disciples of the last "tirthankara", Mahāvīra; his name is recorded as Jambuswami.
Kevala Jnana | Introduction
The rock carved Jain statues in the Gwalior Fort were mostly consecrated by the Kashtha Sangh Bhattarakas. The Digambar Terapanth subsect was formed by Amra Bhaunsa Godika and his son Jodhraj Godika during 1664–1667 in opposition to the bhattakaras. The Bhattakara are the priestly class of Jainism who are responsible for maintaining libraries and other Jain institutions. The "Terapanth" sub-sect among the Digambara Jains emerged around the Jaipur (Sanganer, Amber and Jaipur region itself). Godika duo expressed opposition to the Bhattaraka Narendrakirti of Amber. Authors Daulatram Kasliwal and Pandit Todarmal) were associated with the Terapanth movement. They opposed worship of various minor gods and goddesses.
Jain schools and branches | Monastic orders
Jain philosophy arose from the shramana traditions. In its 2500 years post-Mahavira history, it remained fundamentally the same as preached by Mahavira, who preached essentially the same religion as the previous Tirthankara. Harry Oldmeadow notes that the Jain philosophy remained fairly standard throughout history and the later elaborations only sought to further elucidate preexisting doctrine and avoided changing the ontological status of the components. The schisms into Śvetāmbara and Digambara traditions arose mainly on account of differences in question of practice of nudity amongst monks and liberation of women. Apart from these minor differences in practices, there are no major philosophical differences between the different sects of Jainism.
Jain philosophy | Schools and traditions
"Digambara" monks observe a stricter vow by eating only once a day. Jains fast particularly during festivals. This practice is called "upavasa", "tapasya" or "vrata", and may be practiced according to one's ability. Digambaras fast for "Dasa-laksana-parvan", eating only one or two meals per day, drinking only boiled water for ten days, or fasting completely on the first and last days of the festival, mimicking the practices of a Jain mendicant for the period. Śvētāmbara Jains do similarly in the eight day "paryusana" with "samvatsari-pratikramana". The practice is believed to remove karma from one's soul and provides merit ("punya"). A "one day" fast lasts about 36 hours, starting at sunset before the day of the fast and ending 48 minutes after sunrise the day after.
Jainism | Food and fasting
The non-Vedic śramaṇa traditions existed alongside Brahmanism. These were not direct outgrowths of Vedism, but movements with mutual influences with Brahmanical traditions, reflecting "the cosmology and anthropology of a much older, pre-Aryan upper class of northeastern India". Jainism and Buddhism evolved out of the Shramana tradition. There are Jaina references to 22 prehistoric tirthankaras. In this view, Jainism peaked at the time of Mahavira (traditionally put in the 6th century BCE). Buddhism, traditionally put from c. 500 BCE, declined in India over the 5th to 12th centuries in favor of Puranic Hinduism and Islam.
Historical Vedic religion | Sramana tradition
Like many ancient Indian traditions, Jainism does not believe in a creator, omnipotent, omniscient, eternal God; however, the cosmology of Jainism incorporates a meaningful causality-driven reality, and includes four realms of existence ("gati"), and one of them for "deva" (celestial beings, gods). A human being can choose and live an ethical life (karma), such as being non-violent (ahimsa) against all living beings, thereby gain merit and be reborn as "deva". Jain texts reject a trans-cosmic God, one who stands outside of the universe and lords over it, but they state that the world is full of "devas" who are in human-image with sensory organs, with the power of reason, conscious, compassionate and with finite life.
Deity | Jainism
Jainism describes the existence of "śāsanadevatās" and "śāsanadevīs", the attendant gods and goddesses of "Tīrthankaras", who create the "samavasarana" or the divine preaching assembly of a "Tīrthankara". Worship of such gods is considered as "mithyātva" or wrong belief leading to bondage of karmas. However, many Jains are known to worship such gods for material gains.
Jainism and non-creationism | Heavenly beings – Demi-gods and demi-goddesses
According to "Digambara" texts, after attaining "Kevala Jnana" (omniscience), "arihant" (omniscient beings) are free from human needs like hunger, thirst, and sleep. In contrast, Śvētāmbara texts preach that it is not so. According to the "Digambara" tradition, a soul can attain "moksha" (liberation) only from the male body with complete nudity being a necessity. While, Śvētāmbaras believe that women can attain liberation from female body itself and renunciation of clothes is not at all necessary.
Digambara | Differences with Śvētāmbara sect
In the traditional Digambara tradition, a male human being is considered closest to the apex with the potential to achieve liberation, particularly through asceticism. Women must gain karmic merit, to be reborn as man, and only then can they achieve spiritual liberation in the Digambara sect of Jainism. This view is different from the Svetambara sect that believes that women too can achieve liberation from "Saṃsāra" by being mendicants and through ascetic practices. According to Svetambara Jain texts, from "Kalpasutras" onwards, Jainism has had more "sadhvis" than "sadhus" (female than male mendicants). In Tapa Gacch of the modern era, the ratio of sadhvis to sadhus (nuns to monks) is about 3.5 to 1.
Aryika | History
Jain icons and arts incorporate symbols such as the swastika, "Om", and the "Ashtamangala". In Jainism, "Om" is a condensed reference to the initials "A-A-A-U-M" of the five parameshthis: ""Arihant", "Ashiri", "Acharya", "Upajjhaya", "Muni"", or the five lines of the "Ṇamōkāra" Mantra. The "Ashtamangala" is a set of eight auspicious symbols: in the Digambara tradition, these are Chatra, "Dhvaja", "Kalasha", Fly-whisk, Mirror, Chair, Hand fan and Vessel. In the Śvētāmbar tradition, they are Swastika, "Srivatsa", "Nandavarta", "Vardhmanaka" (food vessel), "Bhadrasana" (seat), "Kalasha" (pot), "Darpan" (mirror) and pair of fish. The hand with a wheel on the palm symbolizes "ahimsā". The wheel represents the "dharmachakra", which stands for the resolve to halt the "saṃsāra" (wandering) through the relentless pursuit of "ahimsā".
Jainism | Symbols
Paryushana is celebrated every year as a community. In a show of unity, the Derāvāsī and Sthānakavāsī sects follow the paryushana at the same time. Though according to the calendar of each there is a difference of between a few days to few weeks, each year the entire community follows the same paryushana at the same time by alternatively doing one year according to Deravasi calendar, and next year the Sthanakvasi calendar and so on.
Jainism in Belgium | Paryushana
Jain monastic rules have encouraged the use of mouth cover, as well as the "Dandasan" – a long stick with woolen threads – to gently remove ants and insects that may come in their path.
Jainism | Asceticism and monasticism
"Digambaras" use the word "" for male monastics and "aryika" for female monastics. "Digambara monks" are also called "nirgrantha" (without bonds). "Śvētāmbaras" use the word "sadhvi"s for female monastics.
Jain monasticism | Terminology
Another term used for consecration in the Jain tradition is ", the "eye-opening" rite by which a qualified practitioner "enlivens" a murti for worship. Digambara Jains consecrate the statue of a Jina by the ritual of Abhisheka, where the statue is awakened by pouring of auspicious liquids such as water, clarified butter, coconut milk, yellow sandalwood water, cow milk and other liquids successively. The temple is considered active only when the main Jina image has been consecrated. The ritual of consecrating an image to bring "life to temple" is attested in medieval Jain documents.
Prana Pratishtha | In Jainism
Some Terapanthi practices, like not using flowers in worship, gradually spread throughout North India among the Digambaras. Bakhtaram in his "Mithyatva Khandan Natak" (1764) mentions that group that started it included thirteen individuals, who collectively built a new temple, thus giving it its name Tera-Panth (Thirteen Path). However according to "Kavitta Terapanth kau" by a Chanda Kavi, the movement was named Tera Panth, because the founders disagreed with the Bhattaraka on thirteen points. A letter of 1692 from Tera Panthis at Kama to those at Sanganer mentions thirteen rituals that were rejected. These are mentioned in Buddhivilas (1770) of Bakhtaram.
Jain schools and branches | Monastic orders
They worship idols and have rituals for it. Murtipujaka monastics and worshippers do not use the muhapatti, a piece of cloth over the mouth, during prayers, whereas it is permanently worn by Sthanakvasi. The most prominent among the classical orders called Gacchas today are the Kharatara, Tapa and the Tristutik. Major reforms by Vijayanandsuri of the Tapa Gaccha in 1880 led a movement to restore orders of wandering monks, which brought about the near-extinction of the Yati institutions. Acharya Rajendrasuri restored the shramana organisation in the Tristutik Order.
Jain schools and branches | Svetambara
Observing complete abstinence, male Digambara monks wear no clothing. Aryikas wear plain, seamless white saris. All Digambara monks and nuns traditionally carry only three things: a "mor-pichhi" (peacock-feather whisk), a kamandalu (water pot) and shastras (scriptures). "Śvētāmbara" monastics wear white, seamless clothing.
Jain monasticism | Attire and possessions
In Jainism, it commemorates the first Tirthankara's (Rishabhdev) ending his one-year asceticism by consuming sugarcane juice poured into his cupped hands.Some Jains refer to the festival as "Varshi Tapa". Fasting and ascetic austerities are marked by Jains, particularly at pilgrimage sites such as Palitana (Gujarat).
Akshaya Tritiya | Jain tradition
The yaksha Manibhadra is worshipped by the Jains affiliated with the Tapa Gachchha. During tenth and thirteenth centuries yaksha Saarvanubhuti, or Sarvahna and yakshinis Chakreshvari, Ambika, Padmavati, and Jwalamalini became so popular that independent temples devoted to them were erected. The yakshas and yakshinis are common among traditional Murtipujak Shvetambara and Bispanthi Digambar Jains. The Digambara Terapanth movement opposes their worship. Among the Murtipujak Shvetambaras, the Tristutik Gaccha sect (both historical founded by Silagana and Devabhadra, and the modern sect organised by Rajendrasuri) object to the worship of shruta-devatas.
Yaksha | Yakshas in Jainism
Ahikshetra is an important religious place for the followers of Jainism in India. Jain literatures cites this as a place where Parshvanatha attained Kevala Jnana
Ahichchhatra | Jain tradition
The third part of "" begins with verse 39 describing the means to attain liberation from conventional and real point of views. The three jewels of Jainism also known as "Ratnatraya"—Samyak darśana (rational perception), samyak jñāna (rational knowledge) and samyak cāritra (rational conduct)—which are essential in achieving liberation—are defined and the importance of "dhyāna" (meditation) is emphasized. On meditation, Nemicandra says:
Dravyasamgraha | Moksa
The Jain text Isibhasiyam mentions Vajjiyaputra, Mahakashyap and Sariputra among the rishis. The Jain community (or Jain "sangha") consists of monastics, "muni"s (male ascetics) and "aryika"s (female ascetics) and householders, "śhrāvak"s (laymen) and "śrāvakī"s (laywomen). Buddhism has a similar organization: the community consists of renunciate bhikkhus and bhikkhunis and male and female laypersons, or "śrāvaka"s and "śrāvika"s, who take limited vows.
Buddhism and Jainism | Similarities
The Śvētāmbara (white-clad) is one of the two main sects of Jainism. Śvētāmbara is a term describing its ascetics' practice of wearing white clothes, which sets it apart from the "Digambara" whose ascetic practitioners go naked. Śvētāmbaras, unlike Digambaras, do not believe that ascetics must practice nudity. Svetambara monks usually wear white maintaining that nudism is no longer practical. Śvētāmbaras also believe that women are able to obtain moksha. Śvētāmbaras maintain that the 19th Tirthankara, Mallinath, was a woman. Some Śvētāmbara monks and nuns cover their mouth with a white cloth or muhapatti to practise ahimsa even when they talk.
Jain schools and branches | Svetambara
This is best understood by the term – "vandetadgunalabhdhaye" i.e. we pray to the attributes of such gods to acquire such attributes”.
Jainism and non-creationism | Siddhas
Upadesam - the formal induction into religious practices and adherences is called Upadesam. This is done to both boys and girls, at around the age of 15. After Upadesam, one is supposed to follow religious practices with vigor and seriousness. Marriage - outwardly, Jain marriages resemble Hindu marriages. However, the mantras chanted are Jain. There is no Brahmin priest; instead there is a Samaṇar called a "Koyil Vaadhiyar" or temple priest, who conducts the ceremonies. Pilgrimage - most Jains go on pilgrimage to tirthas and major Jain temples in North India - Sammed Shikharji, Pavapuri, Champapuri and Urjayanta Giri - as well as places in South India such as Shravanabelagola, Humcha or Hombuja Humbaj, Simmanagadde in Karnataka and Ponnur Malai in Tamil Nadu.
Tamil Jain | Other Ceremonies
On Diwali morning, Nirvan Ladoo is offered after praying to Lord Mahavira in all Jain temples across the world. The most important principle of Jains is Ahinsa or non violence, thus they tend to avoid firecrackers during Diwali as they cause harm to living organisms. Diwali is celebrated in atmosphere of austerity, simplicity, serenity, equity, calmness, charity, philanthropy and environment-consciousness. Jain temples, homes, offices, shops are decorated with lights and diyas. Relatives distribute sweets to each other. The lights are symbolic of knowledge or removal of ignorance. Swetambar Jains observe two days of fasting in remembrance of the penance and sacrifice of Mahavira.
Diwali (Jainism) | Celebration
One group of Jain monks headed west and north towards Rajasthan, while the second group headed south towards Karnataka. The former became Svetambaras and retained their "heretic" beliefs and practices such as wearing "white clothes" they adopted there, say the Digambaras. Neither of these explanations can be found in early Jain or non-Jain texts. The earliest version of this Digambara story appears in the 10th-century CE, while the earliest version of the Svetambara story appears in the 5th-century CE. The Svetambaras have subtraditions. A majority of the Svetambaras are "murtipujakas", that is they actively offer devotional "puja" in temples, worship before the images or idols of Tirthankaras and important Jain goddesses.
Śvētāmbara | History
Sikhism rejects asceticism - The Gurus lived as householders. On asceticism Guru Nanak stated: Jain community is a fourfold order of male monastics ("muni"), female monastics ("aryika") and householder ("Śrāvaka and Śrāvika)"
Jainism and Sikhism | Asceticism
Jain canonical scriptures are called "Agamas". They are believed to have been verbally transmitted, much like the ancient Buddhist and Hindu texts, and to have originated from the sermons of the "tirthankaras", whereupon the "Ganadharas" (chief disciples) transmitted them as "Śhrut Jnāna" (heard knowledge). The spoken scriptural language is believed to be "Ardhamagadhi" by the Śvētāmbara Jains, and a form of sonic resonance by the Digambara Jains. The Śvētāmbaras believe that they have preserved 45 of the 50 original Jain scriptures (having lost an Anga text and four Purva texts), while the Digambaras believe that all were lost, and that Āchārya Bhutabali was the last ascetic who had partial knowledge of the original canon.
Jainism | Scriptures and texts
Jain doctrine teaches that Jainism has always existed and will always exist, Like most ancient Indian religions, Jainism has its roots from the Indus Valley Civilization, reflecting native spirituality prior to the Indo-Aryan migration into India. Other scholars suggested the Shramana traditions were separate and contemporaneous with Indo-Aryan religious practices of the historical Vedic religion. In August 2005, the Supreme Court of India ruled that Jainism, Sikhism (and Buddhism) are distinct religions, but are inter-connected and inter-related to Hinduism, so these three are part of wider broader Hindu religion, based on the historic background on how the Constitution had come into existence after.
Jainism in India | History
Historians believe that a united Jain community existed before 367 BCE, about 160 years after the "moksha" (liberation) of Mahavira. The community then gradually divided into two denominations: the "Digambara" and the "Śvētāmbara". "Acharya" Kundakunda is the most revered "acharya" (preceptor) of the "Duḥṣamā" period of the present "avasarpiṇī" (descending) era. The "Kalpa Sūtra" describes Mahavira's asceticism in detail; from it, most of the ascetic practices (including the restraints and regulations) are derived:
Jain monasticism | History
Jainism is an ancient Indian religion of obscure origins. Jains claim it to be eternal, and consider the first "tirthankara" Rishabhanatha as its earthly founder. Scholars have conjectured that images such as those of the bull in Indus Valley Civilization seal are related to Jainism. It is one of the "Śramaṇa" traditions of ancient India, those that rejected the Vedas, and according to the philosopher Sarvepalli Radhakrishnan, it existed before them. The historicity of first twenty two Tirthankars is not traced yet. The 23rd tirthankar, Parshvanatha, was a historical being, possibly of the eighth century BCE. Mahāvīra is considered a contemporary of the Buddha, in around the 5th century BCE.
Jainism | Ancient
Digambara ("sky-clad") is one of the two main sects of Jainism. This sect of Jainism rejects the authority of the "Jain Agama" compiled by Sthulabhadra. They believe that by the time of Dharasena, the twenty-third teacher after Gandhar Gautama, knowledge of only one Anga was there. This was about 683 years after the death of Mahavira. After Dharasena's pupils Acharya Puspadanta and Bhutabali. They wrote down the "Shatkhandagama", one of the oldest scriptures of the digambara sect of Jainism. The other most revered and oldest scripture is the "Kasay-pahuda". According to Digambara tradition, Mahavira, the last "jaina tirthankara", never married.
Jain schools and branches | Digambara
Other than rejecting or accepting different ancient Jain texts, Digambaras and Śvētāmbara differ in other significant ways such as:
Jain schools and branches | Differences
Paryushana is the most important annual holy event for Jains and is usually celebrated in August or September in Hindi calendar Bhadrapad Month's Shukla Paksha. Jains increase their level of spiritual intensity often using fasting and prayer/meditation to help. The five main vows are emphasized during this time. There are no set rules, and followers are encouraged to practice according to their ability and desires. Normally, "Digambaras" refer it as "Das Lakshana Dharma" while "Śvētāmbaras" refer to it as "Paryushana" ("abiding" or "coming together"). The duration of "Paryushana" is for 8 days for "Śvētāmbara" Jains and 10 days for Jains belonging to the "Digambara" sect.
Paryushana | Introduction
There are regular rituals at the Jain temples. Discourses of Kalpa Sutra are given by monks. Kalpa Sutra describes life of Mahavira and other Tirthankaras. On the third day, procession of Kalpa Sutra is carried out. On the fifth day, auspicious dreams of Trishala, mother of Mahavira are demonstrated and after that birth of Mahavira is celebrated. The tenth day of festival is called Anant Chaurdsashi. Anant Chaturdashi is the day when Lord Vasupujya attained moksha (nirvan). Usually, a procession is taken out by Jains on this day. Kshamavani is generally observed a day after Anant Chaturdashi by digambaras, while the shwetambaras observe it after the 8th ie the last day of their paryushan.(last day is called samvatsari) On Kshamavani, Jains ask for forgiveness from everybody for any acts during the previous year which may have hurt them.
Jain festivals | Paryushana
He is most preferred, discussed and often depicted in Jaina caves and marble temples, often with his wife Indrani. They greet the devotee as he or she walks in, flank the entrance to an idol of Jina (conqueror), and lead the gods as they are shown celebrating the five auspicious moments in a Jina's life, including his birth. These Indra-related stories are enacted by laypeople in Jainism tradition during special Puja (worship) or festive remembrances. In south Indian Digambara Jaina community, Indra is also the title of hereditary priests who preside over Jain temple functions.
Indra | Jainism
Digambar tradition is divided into two main orders Mula Sangh and the Kashtha Sangh. Among the prominent Digambara Acharyas today are Acharya Vidyasagar, Acharya Vardhman sagar, Acharya Vidyananda. Digambar tradition has two main monastic orders Mula Sangh and the Kashtha Sangh, both led by Bhattarakas. Other notable monastic orders include the Digambara Terapanth which emerged in the 17th century. Śvētāmbaras have their own "sanghs", but unlike Digambaras which have had predominantly "sadhu sanghs" (male monastic organizations), they have major "sadhu" and "sadhvi" "sanghs" (monks and nuns).
Jain schools and branches | Digambara
In temples and homes, devotees sing and chant hymns and mantras from Jain religious texts in praise of the Tirthankar and congregate for a prayer and recite verses from the Uttaradhyayan Sutra which contain the last teachings of Mahavira. Jains pay visit to Pawapuri, Nalanda in Bihar on this special day to offer their prayers. The Jain year starts with Pratipada, next day of Diwali.
Diwali (Jainism) | Celebration
Thus all together there were 57000 elephants, 57000 chariots, 57000 horses, and 570000 infantrymen.
Ajatashatru | The Jaina Tradition
Jainism is the religion of the followers of Mahavira. He is said to be the 24th Tirthankara, or the 24th in a line of teachers espousing Jain principles. Jains reject the Vedas and highlight the practice of austerity. Jain philosophy states that the jiva, or soul, can escape the cycle of rebirth and death through strict ethical behavior. When nothing remains but the purity of the jiva, that person is called a "jina", or winner, which is the origin of the term Jain. Karma is viewed as an accumulation that burdens the soul, causing attachment and suffering. Ahimsa, or non-violence, is central to Jain faith, philosophy and practice.
Eastern religions | Jainism
Jainism (; ', "Samaṇam", ', ', "Jainmat", '), is an Indian religion that prescribes a path of non-violence towards all living beings. Its philosophy and practice emphasize the necessity of self-effort to move the soul toward divine consciousness and liberation. Any soul that has conquered its own inner enemies and achieved the state of supreme being is called a "jina" ("conqueror" or "victor"). The ultimate status of these perfect souls is called siddha. Ancient texts also refer to Jainism as "shramana dharma" (self-reliant) or the "path of the nirganthas" (those without attachments or aversions). In Jainism highest form of pure knowledge a soul can attain is called Kevala Jnana (Sanskrit: केवलज्ञान) or Kevala Ṇāṇa (Prakrit: केवल णाण).
Enlightenment (spiritual) | Jainism
Digambara Jains starting a 10-day period from Bhadra shukla panchami, during which the dashalakshana vrata is undertaken. Śvētāmbara celebrate an eight-day festival that ends with Bhadrapada shukla chaturthi. It is believed that the devas (heavenly beings) do an eight-part puja (worship) of the tirthankaras, which takes eight days. Śvētāmbara Jains celebrate this period as Paryushana.
Paryushana | Date
Jains have a very strict and particular code of rituals and rites and it is imperative that these rituals and rites are observed by everyone in the community strictly without any fail whatsoever. Every day "Sanatra Pooja" aka "Snatra Puja" is conducted for around one and half hours which is believed to bring spiritual sanctity and nirvana to their lives. The festival of their temple is called "Parva paryushana" and the same is conducted once every year. The festival lasts for eight days and it is usually celebrated in the month of August–September. During the festival, many aacharyas from Gujarat come to the temple.
Jain temple, Alappuzha | Festival at Jain Temple
When followers of Bhadrabahu returned, there was a dispute between them regarding the authenticity of the Angas. Also, those who stayed at Magadha started wearing white clothes which was unacceptable to the other who remain naked. This is how the Digambara and Svetambara sect came about. The "Digambara" being the naked ones where as "Svetambara" being the white clothed. According to Digambara, the purvas and the angas were lost. In course of time, the cannons of Svetambara were also getting lost. About 980 to 993 years after the Nirvana of Mahavira, a Vallabhi council was held at Vallabhi (now in Gujarat).
Jain schools and branches | Schism
Raj Bhakta Marg or Kavi Panth or Shrimadia are founded on teachings of Shrimad Rajchandra by his followers after his death in 1901 They combine Digambara and Shvetambara traditions. Former Sthanakavasi monk Kanji Swami established Kanji Panth in 1934, which is regarded to be a branch of Digambara Jainism. Akram Vignan Movement established by Dada Bhagwan draws inspiration from teachings of Rajchandra and other Jain scriptures though it is considered as a Jain-Vaishnava Hindu syncretistic movement. They do not term themselves as Jain. Yapaniya was a Jain order in western Karnataka which is now extinct. The first inscription that mentions them by Mrigesavarman (AD 475–490) a Kadamba king of Palasika who donated for a Jain temple, and made a grant to the sects of Yapaniyas, Nirgranthas (identifiable as Digambaras), and the Kurchakas (not identified).
Jain schools and branches | Others
The most important annual Jain festival is called the "Paryushana" by Svetambaras and "Dasa lakshana parva" by the Digambaras. It is celebrated from the 12th day of the waning moon in the traditional lunisolar month of Bhadrapada in the Indian calendar. This typically falls in August or September of the Gregorian calendar. It lasts eight days for Svetambaras, and ten days among the Digambaras. It is a time when lay people fast and pray. The five vows are emphasized during this time. Svetambaras recite the "Kalpasūtras", while Digambaras read their own texts. The festival is an occasion where Jains make active effort to stop cruelty towards other life forms, freeing animals in captivity and preventing the slaughter of animals.
Jainism | Festivals
The "Digambara" Jains worship completely nude idols of "tirthankaras" (omniscient beings) and "siddha" (liberated souls). The "tirthankara" is represented either seated in yoga posture or standing in the "Kayotsarga" posture.
Digambara | Worship
He argued that these practices were spiritually dangerous by grounding them as violations of "ahiṃsā," the principle of non-injury central to Jain religion and philosophy. According to Loṅkā, re-shaping the land to build temples leads to the destruction of small and microscopic organisms, and "pūjā" rituals entail "subtle forms of harm" through material offerings like flowers or incense. Loṅkā's lasting influence brought to light an aniconic impulse within a strict, doctrinal understanding of Jain teaching. The Śvetāmbara Sthānakavāsī and Terāpanthī sects accept this impulse, agreeing with Loṅkā that the most appropriate form of religious practice is mental worship ("bhāva-pūjā)," which is already performed by mendicants, because the reliance on images and temples is indicative of an attachment to objects that is "spiritually counterproductive." Mūrtipūjaka Jains respond to the criticisms of "mūrti-pūjā "in two ways: first, by revealing that it is, in fact, scripturally prevalent; and second, by saying that images are necessary for the spiritual practices of laypeople.
Murtipujaka | Agreements and disagreements
The Tattvārthasūtra, which encapsulates major philosophical doctrines, is accepted by all traditions of Jainism. This coherence in philosophical doctrine and consistency across different schools has led scholars like Jaini to remark that in the course of history of Jainism no heretical movements like Mahayana, tantric or bhakti movement developed outside mainstream Jainism. Thus, there are traditions within Jainism, but basically the same philosophy that is at the core of Jainism.
Jain philosophy | Schools and traditions
both [sects] accord primacy to divine grace, but one group feels it necessary to insist that there is no human contributions at all to the attainment of salvation." These variations in interpretation of the nature of "prapatti" - loosely, "self-surrender to god" - are called "marjara nyaya" and "markata nyaya", referring to the young of cats and monkeys. They give rise to another naming convention for the two sects, being the "monkey school" and the "cat school".
Iyengar | Schism