Jainism: Digambara vs. Śvētāmbara Traditions Quiz

Introduction

In the context of Jainism, two major traditions have emerged over time—the Digambaras and the Śvētāmbara ("white-clothed") sects. Both groups follow the teachings of Mahavira, who they consider the last Tirthankara, or enlightened savior, born around 599 BCE. However, their interpretations of doctrine and practice differ significantly, with the most obvious distinction being the type of clothing worn by monks (Digambara) versus those who wear white robes (Śvetāmbara). While there is some overlap between the two branches, especially regarding practices like meditation and asceticism, it's essential to understand these differences to appreciate the full spectrum of this ancient Indian religion.

The Shakas

The term 'Shaka' refers to one who acknowledges the truths espoused by the Tirthankars of the present era. In Jain philosophy, all living beings possess certain fundamental elements called tattvas. A Shaka recognizes these truths which leads them to develop compassion towards all creatures, striving to eradicate cruelty from their actions. This recognition of truths also includes understanding the conditions under which Jinas can manifest themselves, such as when humanity has fallen into decadence or indifference, leading to suffering and oppression.

A key difference between the Śvetāmbara tradition and the more liberal Digambara branch is how they view mendicants known as śrāvakas (male lay followers of the faith), pratimokṣa (commitments including celibacy, nonviolence, etc.), and samyagdravya (pure diet consisting mostly of root vegetables, fruits, seeds, nuts, and tree bark). For example, while Śvetāmbaras believe that lay practitioners must observe 17 types of vows including celibacy and vegetarianism, the laxer Digambara tradition expects fewer commitments from its followers. One significant consequence of this relaxed approach is that in the latter tradition, women may become sannyasis (monastic renunciates), unlike the strictly male order among Śvetāmbaras.

Furthermore, while both traditions agree that individuals must strive for spiritual liberation through jñāna (knowledge), dharma (virtue), shanti (peace), and tapasya (asceticism), the specific means of achieving spiritual progress vary slightly. This variation could reflect historical developments unique to each group rather than doctrinal disputes.

The Digambaras

The Digambara, meaning "sky clad," order emerges out of the great schism within the early community of believers following the death of Mahavīra (c. 527 BCE - c. 468 BCE). It is primarily characterized by the belief that the highest form of religious discipline involves complete nakedness of body and mind. Accordingly, monks rarely wear any clothes; only when they travel or are in cold weather will they cover themselves with a piece of cloth tied loosely across their shoulders or waist.

Mahavīra is considered the twenty-fourth Tīrthaṃkara and the final prophet in the Tradition of the Jina. He taught extensive doctrines and disciplines involving renunciation of worldly possessions, spiritual liberation achieved through knowledge, virtue, peacefulness, and strict asceticism. These tenets were further refined after his passing by his disciples, leading to what we now know as Jainism.

The history of the Digambara school during the period known as the Śūdra Pramukha phase provides insight into the development of the Digambara tradition. During this period, a number of leaders played crucial roles in the establishment and growth of the Digambara movement. They included Siddhaseneshvara, Muni Dharmashri, Chandra, Muni Adideva, Maitreyanatha, Yativijaya, Maghanandi, and others whose works helped shape the beliefs and practices of the Digambara sect.

One notable aspect of the Digambaras is their emphasis on the role of women in spiritual attainment. Women ascetics, often referred to as panditas, play a vital part in the tradition, participating in full rituals alongside men. Additionally, the Digambara tradition holds that human bodies contain thirty-three luminaries (tejas), whereas other forms of life have only three. This concept indicates a high degree of reverence for human existence, making the tradition highly attractive to humane people.

Conclusion

Both the Shaka and Digambara traditions are integral components of the expansive Jain philosophical landscape, offering different paths toward spiritual awakening and liberation. Their distinct approaches to asceticism, ritual observance, and female participation highlight the dynamic nature of religions even within relatively homogeneous categories like Jainism. By examining these variations, we gain deeper insights into the complexities inherent in any religious system and the diverse ways humans seek connection with something transcendent beyond our immediate material experiences.