43-460: A Digambara monk or Digambara Sādhu (also muni , sādhu ) is a Sādhu in the Digambar tradition of Jainism , and as such an occupant of the highest limb of the four-fold sangha . Digambar Sādhus have 28 primary attributes which includes observance of the five supreme vows of ahimsa (non-injury), truth, non-thieving, celibacy and non-possession. A Digambar Sādhu is allowed to keep only
86-628: A feather whisk, a water gourd and scripture with him. In Jainism, those śrāvakas (householders) who wish to attain moksha (liberation) renounce all possessions and become an ascetic. According to the Jain text , Dravyasamgraha : Salutation to the Ascetic (Sādhu) abound in faith and knowledge, who incessantly practises pure conduct that surely leads to liberation. Digambar Sādhus are also called nirgranth which means "one without any bonds". The term originally applied to those of them who were on
129-582: A mass-gathering of sadhus from all parts of India, takes place every three years at one of four points along sacred rivers in India, including the holy river Ganges . In 2007 it was held in Nasik, Maharashtra. Peter Owen-Jones filmed one episode of "Extreme Pilgrim" there during this event. It took place again in Haridwar in 2010. Sadhus of all sects join in this reunion. Millions of non-sadhu pilgrims also attend
172-497: A monk is tenfold, comprising ten excellencies or virtues. The word 'perfect' or 'supreme' is added to every one of the terms in order to indicate the avoidance of temporal objectives. Jain texts list down twenty-two hardships ( parīşaha jaya ) that should be endured by an ascetic who wish to attain moksha (liberation). These are required to be endured without any anguish. According to the Jain text, Sarvārthasiddhi , "Affliction
215-655: A part of their practice. Sex is viewed by them as a transcendence from a personal, intimate act to something impersonal and ascetic. Shaiva sadhus are renunciants devoted to Shiva , and Vaishnava sadhus are renouncers devoted to Vishnu (or his avatars, such as Rama or Krishna). The Vaishnava sadhus are sometimes referred to as vairagis . Less numerous are Shakta sadhus, who are devoted to Shakti . Within these general divisions are numerous sects and sub-sects, reflecting different lineages and philosophical schools and traditions often referred to as " sampradayas ". Each sampradaya has several "orders" called parampara based on
258-583: A person who has become Brahmgiani is considered a sadhu . However, asceticism, celibacy and begging are prohibited in Sikhism. A Sikh has to be married and do an honest job for a living. The term sadhu (Sanskrit: साधु) appears in Rigveda and Atharvaveda where it means "straight, right, leading straight to goal", according to Monier Monier-Williams . In the Brahmanas layer of Vedic literature,
301-508: A religious ascetic , mendicant or any holy person in Hinduism and Jainism who has renounced the worldly life. They are sometimes alternatively referred to as yogi , sannyasi or vairagi . Sādhu means one who practises a ' sadhana ' or keenly follows a path of spiritual discipline. Although the vast majority of sādhus are yogīs , not all yogīs are sādhus. A sādhu's life is solely dedicated to achieving mokṣa (liberation from
344-413: A simple lifestyle, and have very few or no possessions. Many sadhus have rules for alms collection, and do not visit the same place twice on different days to avoid bothering the residents. They generally walk or travel over distant places, homeless, visiting temples and pilgrimage centers as a part of their spiritual practice. Celibacy is common, but some sects experiment with consensual tantric sex as
387-605: A skull, smear their body with ashes from the cremation ground, and experiment with substances or practices that are generally abhorred by society. Among the Shaiva sadhus, the Dashanami Sampradaya belong to the Smarta Tradition . They are said to have been formed by the philosopher and renunciant Adi Shankara , believed to have lived in the 8th century CE, though the full history of the sect's formation
430-543: A stricter vow by eating only once a day. Āchārya means the Chief Preceptor or the Head. Āchārya has thirty-six primary attributes ( mūla guņa ) consisting in: In the presence of lovely, intoxicated women in the bloom of youth, the ascetic residing in lonely bowers, houses, etc. is free from agitation or excitement, even though he is disturbed by them. Similarly, he subdues agitations of his senses and his mind like
473-568: A strongly hierarchical monastic structure. There are differences between the Digambara and Śvetāmbara 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. The Digambara sadhvis wear white clothes. The Śvetāmbara sadhus and sadhvis both wear white clothes. According to a 2009 publication by Harvey J. Sindima, Jain monastic community had 6,000 sadhvis of which less than 100 belong to
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#1732786930543516-490: Is a path followed by millions. It is supposed to be the fourth phase in a Hindu's life, after studies, being a father and a pilgrim, but for most it is not a practical option. For a person to become sadhu needs vairagya . Vairagya means desire to achieve something by leaving the world (cutting familial, societal and earthly attachments). A person who wants to become sadhu must first seek a guru. There, he or she must perform guruseva which means service. The guru decides whether
559-528: Is by no means universal in India. For example, Nath yogi sadhus have been viewed with a certain degree of suspicion particularly amongst the urban populations of India, but they have been revered and are popular in rural India. There are naked ( digambara , or "sky-clad") sadhus who wear their hair in thick dreadlocks called jata . Sadhus engage in a wide variety of religious practices. Some practice asceticism and solitary meditation, while others prefer group praying, chanting or meditating. They typically live
602-483: Is called bhavyata . However, bhavyata itself does not guarantee mokṣa , as the soul needs to expend necessary efforts to attain it. On the other hand, abhavya souls are those souls who cannot attain liberation as they do not have faith in mokṣa and hence never make any efforts to attain it. According to Jainism, purification of soul and liberation can be achieved through the path of three jewels: Samyak darśana (Correct View), meaning faith, acceptance of
645-695: Is not clear. Among them are the Naga subgroups, naked sadhu known for carrying weapons like tridents, swords, canes, and spears. Said to have once functioned as an armed order to protect Hindus from the Mughal rulers, they were involved in a number of military defence campaigns. Generally in the ambit of non-violence at present, some sections are known to practice wrestling and martial arts . Their retreats are still called chhaavni or armed camps (akhara), and mock duels are still sometimes held between them. Female sadhus ( sadhvi s) exist in many sects. In many cases,
688-513: Is specially well expanded and made diverse in the scriptures dating afterwards 10th century AD. Panchindrinirodh This means renouncing all things which appeals to the mind through the senses. This means shedding all attachment and aversion towards the sense-objects pertaining to The saint is not allowed to bathe. For that will be fixing his attention on the body. There is no question of dirt or untidiness. He has no time to think of bathing or of cleaning his teeth. He has to prepare himself for
731-493: Is the highest and the noblest objective that a soul should strive to achieve. In fact, it is the only objective that a person should have; other objectives are contrary to the true nature of soul. With the right view, knowledge and efforts all souls can attain this state. That is why Jainism is also known as mokṣamārga or the "path to liberation". According to the Sacred Jain Text, Tattvartha sutra : Owing to
774-462: 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, 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
817-431: Is very difficult to determine the exact number of sadhus. According to various assumptions, there are 4 to 5 million sadhus in India today. Sadhus are widely respected for their holiness. It is also thought that the austere practices of the sadhus help to burn off their karma and that of the community at large. Thus seen as benefiting society, sadhus are supported by donations from many people. However, reverence of sadhus
860-409: Is what occurs by chance. Mortification is self-imposed. These are called external, because these are dependent on external things and these are seen by others." Several Jain texts including Tattvarthsutra mentions the six external austerities that can be performed: Jain monks and advanced laypeople avoid eating after sunset, observing a vow of ratri-bhojana-tyaga-vrata . Digambara monks observe
903-458: The Digambara tradition and rest to Śvetāmbara. The processes and rituals of becoming a sadhu vary with sect; in almost all sects, a sadhu is initiated by a guru , who bestows upon the initiate a new name, as well as a mantra (or sacred sound or phrase), which is generally known only to the sadhu and the guru and may be repeated by the initiate as part of meditative practice. Becoming a sadhu
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#1732786930543946-414: The absence of the cause of bondage and with the functioning of the dissociation of karmas the annihilation of all karmas is liberation. From the point of view of potentiality of mokṣa , Jain texts bifurcates the souls into two categories: bhavya and abhavya . Bhavya souls are those souls who have faith in mokṣa and hence will make some efforts to achieve liberation. This potentiality or quality
989-490: The cycle of death and rebirth), the fourth and final aśrama (stage of life), through meditation and contemplation of Brahman . Sādhus often wear simple clothing, such as saffron -coloured clothing in Hinduism and white or nothing in Jainism, symbolising their sannyāsa (renunciation of worldly possessions). A female mendicant in Hinduism and Jainism is often called a sadhvi , or in some texts as aryika . In Sikhism ,
1032-428: The edges of society to focus on their own spiritual practices. The words come from the root sādh , which means "reach one's goal", "make straight", or "gain power over". The same root is used in the word sādhanā , which means "spiritual practice". It literally means one who practises a ″sadhana″ or a path of spiritual discipline. Unlike skilled workers and professionals, there is no certification for sadhus. So, it
1075-525: The festivals, and the Kumbh Mela is the largest gathering of human beings for a single religious purpose on the planet. The Kumbh Mela of 2013 started on 14 January of that year at Allahabad . At the festival, sadhus appear in large numbers, including those "completely naked with ash-smeared bodies, [who] sprint into the chilly waters for a dip at the crack of dawn". Moksha (Jainism) Sanskrit moksha or Prakrit mokkha refers to
1118-418: The greatest contest in his career, namely, the struggle against Death, and cannot afford to waste his time and opportunity in attending to the beautification and embellishment of his outward person. Nay, he knows fully that death appears only in the form of the physical person which is a compound and, as such, liable by nature to dissolution and disintegration. According to Jain texts, the dharma (conduct) of
1161-579: The last stage are called siddha and become fully established in Right Faith, Right Knowledge and Right Conduct. Nirvāna means final release from the karmic bondage. When an enlightened human, such as an Arihant or a Tirthankara , extinguishes his remaining aghatiya karmas and thus ends his worldly existence, it is called nirvāna . Technically, the death of an Arhat is called their nirvāṇa, as he has ended his worldly existence and attained liberation. Moksha (liberation) follows nirvāṇa. However,
1204-477: The liberated pure soul ( Siddha ) goes up to the summit of universe ( Siddhashila ) and dwells there in eternal bliss. According to Jainism, the Ratnatraya or "three Gems", samyagdarśana (correct perception), samyagjñāna (right knowledge) and samyakchāritra (right conduct), together constitute the mokṣamarga or the path to liberation. According to Acharya KundaKunda 's Samayasara : Belief in
1247-460: The liberation or salvation of a soul from saṃsāra , the cycle of birth and death. It is a blissful state of existence of a soul, attained after the destruction of all karmic bonds . A liberated soul is said to have attained its true and pristine nature of infinite bliss, infinite knowledge and infinite perception. Such a soul is called siddha and is revered in Jainism . In Jainism , moksha
1290-456: The lineage of the founder of the order. Each sampradaya and parampara may have several monastic and martial akharas . Within the Shaiva sadhus are many subgroups. Most Shaiva sadhus wear a Tripundra mark on their forehead, dress in saffron, red or orange-coloured clothes, and live a monastic life. Some sadhus such as the Aghori share the practices of ancient Kapalikas , in which they beg with
1333-491: The most revered Digambar Sādhus. Every Digambara monk is required to observe 28 mula gunas (lit. twenty-eight primary attributes) compulsory. These are also called root-virtues, because it is said that in their absence other saintly virtues cannot be acquired. They are thus like the root, in the absence of which stems and branches tuneless come into being. These twenty-eight primary attributes are: five supreme vows ( mahāvrata ); five regulations ( samiti ); five-fold control of
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1376-400: The nine substances as they are is right faith (samyagdarśana). Knowledge of these substances without doubt, delusion or misapprehension, is right knowledge (samyagjñāna). Being free from attachment etc. is right conduct (samyakcāritra). These three, together, constitute the path to liberation. Samyak Darsana or rational perception is the rational faith in the true nature of every substance of
1419-413: The person is eligible to take sannyasa by observing the sisya (the person who wants to become a sadhu or sanyasi). If the person is eligible, guru upadesa (which means teachings) is done. Only then, the person transforms into sanyasi or sadhu. There are different types of sanyasis in India who follow different sampradya. But, all sadhus have a common goal: attaining moksha (liberation). Kumbh Mela ,
1462-599: The point of attaining to omniscience, on the attainment of which they were called munis . Rishabhanath (the first Tirthankar ) is said to be the first Digambar Sādhu of the present half cycle of time ( avasarpini ). The presence of gymnosophists (naked philosophers) in Greek records as early as the fourth century BC, supports the claim of the Digambars that they have preserved the ancient Śramaṇa practice. Āchārya Bhadrabāhu , Āchārya Kundakunda are two of
1505-404: The senses ( pañcendriya nirodha ); six essential duties ( Şadāvaśyaka ); and seven rules or restrictions ( niyama ). According to Acharya Samantabhadra 's Ratnakaraņdaka śrāvakācāra : Abstaining from the commitment of five kinds of sins (injury, falsehood, stealing, unchastity, and attachment) by way of doing these by oneself, causing these to be done, and approval when done by others, through
1548-496: The term connotes someone who is "well disposed, kind, willing, effective or efficient, peaceful, secure, good, virtuous, honourable, righteous, noble" depending on the context. In the Hindu Epics, the term implies someone who is a "saint, sage, seer, holy man, virtuous, chaste, honest or right". The Sanskrit terms sādhu ("good man") and sādhvī ("good woman") refer to renouncers who have chosen to live lives apart from or on
1591-540: The terms moksa and nirvana are often used interchangeably in the Jain texts . An Arhat becomes a siddha, the liberated one, after attaining nirvana. In that night in which the Venerable Ascetic Mahavira died, freed from all pains, the eighteen confederate kings of Kasi and Kosala, the nine Mallakis and nine Licchavis, on the day of new moon, instituted an illuminations on the Poshadha, which
1634-418: The three kinds of activity (of body, speech, and thought), constitutes the great vows ( mahāvrata ) of celebrated ascetics. There were five types of Ahimsa as per scriptures. These are the negation of following: Binding, beating, mutilating limbs, overloading, withholding food and drink. However over the centuries, Jain monks and philosophers have added stricter meanings and implementations. The concept of Ahimsa
1677-401: The tortoise covered by his shell. And the smile, charming talk, amorous glances and laughter, lustful slow movement of women and the arrows of Cupid have no effect on him. This must be understood as the conquest of the disturbance caused by women. Sadhu Traditional Sadhu ( Sanskrit : साधु , IAST : sādhu (male), sādhvī or sādhvīne (female)), also spelled saddhu , is
1720-473: The truth of soul ( jīva ); Samyak jnana (Correct Knowledge), meaning undoubting knowledge of the tattvas ; and Samyak charitra (Correct Conduct), meaning behavior consistent with the Five vows. Jain texts often add samyak tap (Correct Asceticism) as a fourth jewel, emphasizing belief in ascetic practices as the means to liberation (moksha). The four jewels are called moksha marg . According to Jain texts,
1763-402: The universe. Samyak Caritra or rational conduct is the natural conduct of a (soul) living being. It consists in following austerities, engaging in right activities and observance of vows, carefulness and controls. Once a soul secures samyaktva , mokṣa is assured within a few lifetimes. The fourteen stages on the path to liberation are called Gunasthāna . These are: Those who pass
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1806-527: The women that take to the life of renunciation are widows, and these types of sadhvis often live secluded lives in ascetic compounds. Sadhvis are sometimes regarded by some as manifestations or forms of the Goddess, or Devi, and are honoured as such. There have been a number of charismatic sadhvis that have risen to fame as religious teachers in contemporary India, e.g. Anandamayi Ma , Sarada Devi , Mata Amritanandamayi , and Karunamayi. The Jain community
1849-493: Was a fasting day; for they said: 'Since the light of intelligence is gone, let us make an illumination of material matter!'(128) A liberated soul dwells in Siddhashila with infinite faith, infinite knowledge, infinite perception, and infinite perfection. According to the Jain text, Puruşārthasiddhyupāya : Having achieved the ultimate goal, knowing everything that needs to be known, and enjoying eternal and supreme bliss,
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