The Digambara sect is one of the two major traditions of Jainism, the other being the Shvetambara sect. The division within the Jain community consolidated around the 3rd century BCE due to geographical, political, and doctrinal factors.
The Great Famine of Magadha
During the reign of Chandragupta Maurya (c. 300 BCE), a severe 12-year famine struck the Magadha region (modern-day Bihar).
- The Migration: Acharya Bhadrabahu, the last Shruta Kevali (one who knows all Jain scriptures orally), predicted the prolonged famine and led a large group of Jain monks southward to Shravanabelagola (in modern Karnataka) to preserve their ascetic vows.
- The Stayed Group: Another faction of monks remained in Magadha under the leadership of Acharya Sthulabhadra.
- The Doctrinal Shift: To adapt to the harsh famine conditions, the monks who stayed in Magadha began wearing white garments. When the southern group returned after the famine, they strictly rejected this practice, asserting that absolute nudity was essential to the vow of non-possession (Aparigraha). This led to the formal schism into Digambara (Sky-clad) and Shvetambara (White-clad).
Core Doctrinal Tenets of Digambaras
Absolute Nudity and Aparigraha
The word Digambara is derived from Dik (direction/sky) and Ambara (garment), translating to “sky-clad.” The sect holds that total renunciation of clothes is mandatory for male monks to achieve liberation (Moksha). Possession of clothing is viewed as a form of attachment (Parigraha) and an indicator of residual shame or worldly consciousness.
Rejection of the Extant Agamas
Digambaras believe that the original teachings of Mahavira, compiled in the 14 Purvas and 12 Angas (the canonical Agamas), were completely lost over time due to the famine and the death of the senior acharyas. Consequently, they reject the authority of the Shvetambara canonical texts compiled during the Councils of Pataliputra and Vallabhi. Instead, they rely on secondary canonical compositions by revered Digambara acharyas.
Position on Women and Liberation
According to Digambara theology, women cannot attain liberation (Moksha) directly from a female body.
- Theological Basis: Women are socially and biologically unable to practice absolute nudity, which is a prerequisite for the highest stage of asceticism.
- The Path: A woman must lead a virtuous life as an Aryika (nun) to accumulate merit, allowing her to be reborn as a man in a subsequent life, from which liberation can be achieved.
Monastic Rules and Rituals
- Bhojana (Eating Habits): Digambara monks eat only once a day. They receive food directly in their cupped palms (Anjali) while standing. They do not use a bowl or any utensils.
- Kevala Jnana (Omniscience): Digambaras maintain that once a soul achieves omniscience (Kevala Jnana), it transcends all bodily needs. Therefore, a Kevali (Omniscient Being) does not require material food or water to survive.
Major Sub-sects of Digambaras
The Digambara tradition is divided into several sub-sects based on ideological reforms and ritualistic differences, primarily classified into the older orthodox traditions (Mula Sangha) and later reform movements.
Major Institutional Sub-sects
- Bisapantha: An orthodox sub-sect that supports the institution of Bhattarakas (religious heads who manage properties and wear orange robes while seated on a seat, though they follow Digambara rituals). They worship idols with saffron, flowers, and sweetmeats.
- Terapantha (Digambara): A major reformist sub-sect that arose in the 17th century in opposition to the Bhattarakas. They worship only with sacred rice (Akshata), cloves, and almonds, completely banning flowers and green vegetables in temples. (Note: This is distinct from the Shvetambara Terapantha).
- Taranapantha (Samaiya Pantha): Founded by Tarana Svami in Central India. This sub-sect completely rejects idol worship. Instead, they worship the sacred texts and scriptures in their religious places, known as Chaityalayas.
Canonical Literature of the Digambaras
Since the original Agamas were considered lost, early Digambara scholars composed fundamental treatises that serve as the bedrock of their philosophy.
- Shatkhandagama: Compiled by Acharya Pushpadanta and Acharya Bhutabali around the 1st-2nd century CE based on the oral remnants of the Purvas taught by Acharya Dharasena. It is the oldest and most revered canonical text for Digambaras.
- Kasayapahuda: Authored by Acharya Gunadhara, dealing extensively with the nature of passions (Kashayas) and their role in karmic attachment.
- The Works of Acharya Kundakunda: A foundational philosopher who wrote seminal texts like Samayasara, Pravachanasara, and Niyamasara, outlining Jain mysticism and the dual perspectives of reality (Nayas).
Fact Sheet for UPSC Prelims
- Mallinatha Debate: Digambaras believe that the 19th Tirthankara, Mallinatha, was a male (Mallinatha). Conversely, the Shvetambaras claim Mallinatha was a female (Malli Bai).
- Bhattaraka System: A unique institutional feature of medieval Digambara Jainism. Bhattarakas are orange-robed, property-managing ascetics who preserved Jain libraries, texts, and temples during periods of political instability.
- Monastic Hierarchy: A fully initiated male monk is called a Muni or Anagar. A senior female ascetic is called an Aryika or Mataji, and she is permitted to wear a seamless white sari.
- Geographical Strongholds: Historically, due to the migration under Bhadrabahu, the Digambara sect established deep roots in Southern and Western India, including Karnataka, Maharashtra, and Madhya Pradesh. Shravanabelagola, home to the monolithic statue of Lord Gommateshwara (Bahubali), remains their premier pilgrimage site.