Introduction
Digambara Sect is a major sect of Jainism, also known as "Digvasanas". They wear no clothes following the practice of Lord Mahavira. In Sanskrit language the term "Digambara" means "sky clad". The native Jain communities of Maharashtra, Madhya Pradesh and Uttar Pradesh, Karnataka, Tamil Nadu are all Digambaras. Digambara also has different communities under it such as Saitwal, Lad, Khandelwal, Bagherwal and Agarwal.Religious Practices of Digambara Sect
The Digambar monks do not consider themselves to be nude but consider themselves wearing the environment. Digambaras believe that by discarding clothes they have been able to refuse to give in to the body"s demand for comfort. They have only two possessions, a peacock feather broom to clear their path of insects to avoid trampling them and a water gourd to drink water. They beg their food and eat only once a day. They carry the alms they receive in cupped hands. A Digambara monk eats in standing posture from the hollow of his hands. The standing posture is prescribed because if a monk cannot stand anymore due to old age or illness the body is to be discarded by fasting till death called as "Sallekhana". For eating or drinking he does not use any pots or pans. He eats the prescribed vegetarian food without any preference.
The holiest Digambara site is Shravanabelagola, where there is the 57 foot high image of Bahubali, also known as "Gomateshwar". He was the youngest of the one hundred sons of the first Tirthankara, Lord Rishabha and king of Podanpur. The Digambaras believe he is the first person in the world to achieve liberation. The Digambaras do not generally touch the image in a temple and a priest called "upadhye" carries out pujas and the worship is simple with flowers and jewellery rarely being used. Therefore Digambaras follow a very pious, disciplined life away from the pleasures of worldly, material life.
The holiest Digambara site is Shravanabelagola, where there is the 57 foot high image of Bahubali, also known as "Gomateshwar". He was the youngest of the one hundred sons of the first Tirthankara, Lord Rishabha and king of Podanpur. The Digambaras believe he is the first person in the world to achieve liberation. The Digambaras do not generally touch the image in a temple and a priest called "upadhye" carries out pujas and the worship is simple with flowers and jewellery rarely being used. Therefore Digambaras follow a very pious, disciplined life away from the pleasures of worldly, material life.
Sub-Sects of Digambaras
Jainism has been divided into two major sects, Digambara Sect and Swetambara Sect. These sects have been further sub divided into major and minor sub-sets. The Digambara sect, in recent centuries, has been divided into the following sub-sects:
Major Sub-Sects
* Bisapantha
* Terapantha
* Taranapantha or Samaiyapantha
Minor Sub-Sects:
* Gumanapantha
* Totapantha
Bisapantha : The Bisapantha followers support the Dharma-gurus, the religious authorities known as Bhattarakas. They serve as the heads of Jaina Mathas, i.e. religious monasteries. The Bisapanthas worship the idols of Jain Tirthankaras and also the idols of Ksetrapala, Padmavati and other deities. The idols are worshipped with saffron, flowers, fruits, sweets and incense sticks. The offer worship by doing arati and distribute prasada, i.e., sweets that have been offered to the idols. Presently the Bisapantha followers mainly belong to Maharashtra, Karnataka and South India. A large number of Digambara Jainas also belong to Rajasthan and Gujarat.
Terapantha : Terapantha was formed in North India in the year 1683 of the Vikram Era. It was formed to rtevolt against the domination of the Bhattarakas. The Digambara Terapanthis believe in nudity and idol-worship. They worship the idols of Tirthankaras. They worship the idols with sacred rice called `Aksata`, cloves, sandal, almonds, dry coconuts, dates, etc. however they do not use flowers, fruits and other green vegetables for their worship. Neither they perform Arati nor do they distribute Prasad. while worshipping they stand and do not sit.
The Terapanthis oppose the various religious practices as they think that they are not real Jain practices. The Terapanthis are more popular in Uttar Pradesh, Rajasthan and Madhya Pradesh.
Taranapantha : Taranapantha was founded by Tarana-Svami or Tarana-tarana-Svami (1448-1515 A.D.). The followers of this sub sect worship Sarnaya, i.e., sacred books and not the idols, hence they are also known as Samaiyapantha. Tarana-Svami died at Malharagarh, in former Gwalior State in Madhya Pradesh. This place is now regarded as an important pilgrimage centre.
The Taranapanthis do not believe in idol worship. However, they have temples were they keep their sacred books for worship. They do not offer articles like fruits and flowers at the time of worship. They worship the sacred books of the Digambaras as well as the fourteen sacred books written by their founder Tarana-Svami. The Taranapanthis emphasise upon spiritual values and the study of sacred literature. Tarana-Svami; are against the caste-distinctions and embrace people belonging to low-caste. Thus the distinctive traits of the Taranapanthis were a revolt against the religious beliefs and practices prevailing in the Digambara Sect.
The Taranapanthis are few in number and they are mostly confined to Bundelkhand, Malwa area of Madhya Pradesh and Khandesh area of Maharashtra.
Gumanapantha : The Gumanapantha sect was started by Pandit Gumani Rama or Gumani Rai, who was a son of Pandit Todaramal. He lived in Jaipur in Rajasthan. The members of the Gumanapantha sect prohibit lighting of candles or lamps in the Jain temples. It is regarded as a violation of the fundamental doctrine of Jaina religion, viz., non-violence. Thus, they only visit and view the image in the temples and do not make any offerings to them.
The sect put emphasis on purity of conduct and self-discipline hence it was also known as shuddha amnaya, that is pure or sacred tradition. Gumanapantha was prevalent in several parts of Rajasthan. Presently it is found in some areas of Rajasthan around Jaipur.
Totapantha : The Totapantha sub sect was formed because of the differences between the Bisapantha and Terapantha sub-sects. The Totapantha believe to some extent in the doctrines of Bisapantha and to some extent in those of Terapantha. The Totapanthis are extremely few in number and are found in some pockets in Madhya Pradesh.
Major Sub-Sects
* Bisapantha
* Terapantha
* Taranapantha or Samaiyapantha
Minor Sub-Sects:
* Gumanapantha
* Totapantha
Bisapantha : The Bisapantha followers support the Dharma-gurus, the religious authorities known as Bhattarakas. They serve as the heads of Jaina Mathas, i.e. religious monasteries. The Bisapanthas worship the idols of Jain Tirthankaras and also the idols of Ksetrapala, Padmavati and other deities. The idols are worshipped with saffron, flowers, fruits, sweets and incense sticks. The offer worship by doing arati and distribute prasada, i.e., sweets that have been offered to the idols. Presently the Bisapantha followers mainly belong to Maharashtra, Karnataka and South India. A large number of Digambara Jainas also belong to Rajasthan and Gujarat.
Terapantha : Terapantha was formed in North India in the year 1683 of the Vikram Era. It was formed to rtevolt against the domination of the Bhattarakas. The Digambara Terapanthis believe in nudity and idol-worship. They worship the idols of Tirthankaras. They worship the idols with sacred rice called `Aksata`, cloves, sandal, almonds, dry coconuts, dates, etc. however they do not use flowers, fruits and other green vegetables for their worship. Neither they perform Arati nor do they distribute Prasad. while worshipping they stand and do not sit.
The Terapanthis oppose the various religious practices as they think that they are not real Jain practices. The Terapanthis are more popular in Uttar Pradesh, Rajasthan and Madhya Pradesh.
Taranapantha : Taranapantha was founded by Tarana-Svami or Tarana-tarana-Svami (1448-1515 A.D.). The followers of this sub sect worship Sarnaya, i.e., sacred books and not the idols, hence they are also known as Samaiyapantha. Tarana-Svami died at Malharagarh, in former Gwalior State in Madhya Pradesh. This place is now regarded as an important pilgrimage centre.
The Taranapanthis do not believe in idol worship. However, they have temples were they keep their sacred books for worship. They do not offer articles like fruits and flowers at the time of worship. They worship the sacred books of the Digambaras as well as the fourteen sacred books written by their founder Tarana-Svami. The Taranapanthis emphasise upon spiritual values and the study of sacred literature. Tarana-Svami; are against the caste-distinctions and embrace people belonging to low-caste. Thus the distinctive traits of the Taranapanthis were a revolt against the religious beliefs and practices prevailing in the Digambara Sect.
The Taranapanthis are few in number and they are mostly confined to Bundelkhand, Malwa area of Madhya Pradesh and Khandesh area of Maharashtra.
Gumanapantha : The Gumanapantha sect was started by Pandit Gumani Rama or Gumani Rai, who was a son of Pandit Todaramal. He lived in Jaipur in Rajasthan. The members of the Gumanapantha sect prohibit lighting of candles or lamps in the Jain temples. It is regarded as a violation of the fundamental doctrine of Jaina religion, viz., non-violence. Thus, they only visit and view the image in the temples and do not make any offerings to them.
The sect put emphasis on purity of conduct and self-discipline hence it was also known as shuddha amnaya, that is pure or sacred tradition. Gumanapantha was prevalent in several parts of Rajasthan. Presently it is found in some areas of Rajasthan around Jaipur.
Totapantha : The Totapantha sub sect was formed because of the differences between the Bisapantha and Terapantha sub-sects. The Totapantha believe to some extent in the doctrines of Bisapantha and to some extent in those of Terapantha. The Totapanthis are extremely few in number and are found in some pockets in Madhya Pradesh.
Digambara Sect in Medieval Period
During the medieval period the Digambara Sect or ascetic community had split into different sects. The Mula Sangha, i.e. the `Root Assembly,` had descended from Lord Mahavira through Kundakunda. Later it was split into four sections called Sena, Deva, Simha, and Nandin. Apart from these there were also rival Digambara sects such as the Dravida Sangha at Madurai which allowed bathing.
The prominent figure during the medieval Digambara Jainism was the bhattaraka, meaning `learned man.` They were the head of a group of monks in a matha or monastery. These bhattaraka wore orange coloured robes except when eating or initiating another bhattaraka. There were thirty-six bhattaraka thrones around India and few of these bhattarakas became Emperor-like figures. These bhattaraka helped in perpetuating Digambara Jainism. In the fifteenth century a Rajasthan based bhattaraka consecrated thousand Jin-images to send them all over India in order to replace those demolished by the Muslims.
Jainism in South India went into retreat during the Hindu Renaissance period. In the eighth century there was a terrible persecution of Jains. The Hindu temples in Tamil Nadu have depicted the impaling of eight thousand Jains at Madurai. The Virashaiva movement had also killed Jains in Karnataka. These incidents took place in the twelfth century. However, the Jain followers had prominent positions in the Vijayanagar Empire that was established in 1336. Nevertheless, the number of Jain followers began to decline with many Jains converting to Hinduism. Maximum number of Jain followers was mainly centred in South West India. Jainism still kept on spreading and was exemplified by the erection of great images of Bahubali at Karkala in 1432 and at Venur in 1604.
Again during the late sixteenth century another important reform movement began within Digambara Jainism in Agra. The movement was forged in the first half of the seventeenth century by Banarsidass and the Adhyatma movement and his later devotees such as Pandita Todarmal of Jaipur. The movement had a profound effect on the Digambara society. The movement provided a new thought and direction to the sect by largely eliminating the crippling excesses of ritualism. It also helped in the process of awakening the community to a deeper meaning of its faith.
By the nineteenth century the thrones of bhattaraka in India had almost become had lost its significance except the oldest ones at Mudbridri and Sravana Belgola. These are still well-known and celebrated. There are also two in Kolhapur. Presently the Digambara Sect and Swetambar Sect flourish independently of each other.
The prominent figure during the medieval Digambara Jainism was the bhattaraka, meaning `learned man.` They were the head of a group of monks in a matha or monastery. These bhattaraka wore orange coloured robes except when eating or initiating another bhattaraka. There were thirty-six bhattaraka thrones around India and few of these bhattarakas became Emperor-like figures. These bhattaraka helped in perpetuating Digambara Jainism. In the fifteenth century a Rajasthan based bhattaraka consecrated thousand Jin-images to send them all over India in order to replace those demolished by the Muslims.
Jainism in South India went into retreat during the Hindu Renaissance period. In the eighth century there was a terrible persecution of Jains. The Hindu temples in Tamil Nadu have depicted the impaling of eight thousand Jains at Madurai. The Virashaiva movement had also killed Jains in Karnataka. These incidents took place in the twelfth century. However, the Jain followers had prominent positions in the Vijayanagar Empire that was established in 1336. Nevertheless, the number of Jain followers began to decline with many Jains converting to Hinduism. Maximum number of Jain followers was mainly centred in South West India. Jainism still kept on spreading and was exemplified by the erection of great images of Bahubali at Karkala in 1432 and at Venur in 1604.
Again during the late sixteenth century another important reform movement began within Digambara Jainism in Agra. The movement was forged in the first half of the seventeenth century by Banarsidass and the Adhyatma movement and his later devotees such as Pandita Todarmal of Jaipur. The movement had a profound effect on the Digambara society. The movement provided a new thought and direction to the sect by largely eliminating the crippling excesses of ritualism. It also helped in the process of awakening the community to a deeper meaning of its faith.
By the nineteenth century the thrones of bhattaraka in India had almost become had lost its significance except the oldest ones at Mudbridri and Sravana Belgola. These are still well-known and celebrated. There are also two in Kolhapur. Presently the Digambara Sect and Swetambar Sect flourish independently of each other.
Reform Movements in Digambara Sect
Several reform movements were launched by many leaders of different Jain denominations. Among the reform movements that took place in the Digambara Sect. the `Das Pujadhikara Andolana` i.e., `the Dasas` Right to Worship Movement` is of much importance. The `Dasas` are persons who belong to the `Dasa` divisions of Jain castes. `Visa` and `Dasa` as names of divisions of castes is common amongst the Jain castes like
Osavala, Hummada, Agarwala, Porvada in northern and western India. The term `Visa` means `twenty in the score` i.e. pure, and `Dasa` signifies `ten in the score`, i.e., half-pure.
In order of social respectability the Jain castes like Visa and Dasa divisions are treated in a descending order. For marital purposes these caste divisions are regarded as heterogamous.
According to the order the Dasa persons were regarded lower in caste system or social status hence many social restrictions were imposed on them like inter- dining and inter-marriage relations. Apart from these social restrictions many religious disabilities were also enforced on them which restricted the people belonging to Dasa caste from performing many religious rites. It also forbade them from performing puja or entering the temple. Such religious discriminations and social injustice was vehemently opposed by the leading intellectuals and was strongly resisted by the Dasa persons amongst the Digambara Jains.
The `Das Pujadhikara Andolana` was initiated by Pandit Gopaladasaji Baraiyya of Varanasi He declared in unambiguous terms that `in accordance with the liberal tenets of Jainism the Dasas have the equal right to worship like the non-Dasa persons`. This movement was opposed by rich persons. Thus after a prolonged controversy, the matter was taken to the court. However, the decision of the court went against the Dasa community. It said that Dasas had no right to worship as there is no custom or practice in prevalence to that effect. The decision of the court gave rise to widespread disquiet between the Visa and Dasa sections for a long time. As a result many Dasa persons left the Digambara denomination and joined the Swetambaradenomination.
The All India Digambar Jain Parishad, located in Delhi later took up the movement. It is the national representative organisation of the Digamabara Jains. It was the untiring efforts of the organisation that led to a change in the circumstances. The organisation ascertained a respectable position and thus they began to enjoy in full measure their right to worship in Jain temples. The Dasas even built temples from their own funds for common use.
At the beginning of the twentieth century the second prominent movement of a socio-religious nature was launched by the Digamabara Jains. The movement was known as `shastra-mudrana Virodhi Andolana` i.e. the Anti-Scripture Printing Movement. The movement prevented the Shastras, the sacred literature preserved in manuscript form, from being printed and published in text form. Many intellectual and social leaders from north India like Babu Suraja-bhanaji, Babu Jyotiprasadaji Jain and Pandit Chandrasen Vaidya had implored for the printing and publication of ancient Holy Scriptures on all subjects in text form. According to them this would help the general public to access information. It would also prove to be useful in guiding their social and religious practices.
This practise was vehemently opposed by the orthodox sections as they felt that printing the Holy Scriptures in text form was an anti-religious act. According to them it was a sin to touch a printed religious text and hence they forbid keeping the printed religious texts in temples and also enforced a social and religious boycott on the publishers of such texts. This opposition could not stand for long time because with change in time leaders of all other religions began making use of the printing machine. The opposition failed and the printing of ritualistic literature and sacred texts geared momentum. Separate Jain scripture publishing concerns were founded and publication of many texts under the `Jain Sacred Literature Series` was undertaken. The commencement of this publication activity on a large scale greatly helped in ushering social reform amongst Jains in different parts of India.
