64-591: The Taran Panth , also known as Taran Svami Panth , Taran Samaj or Taranapanthi , is a sect of Digambara Jainism founded by Taran Svami in Bundelkhand in central India in c. 1505 CE. Taran Svami was a Jain religious teacher and founder of the Taran Panth. He lived in the 15th century central India. The traditional biographies places him within the Digambara mystic tradition. They also consider him
128-515: A central division exists between each of the sects as related to the use of images in worship. Indeed, the early Jain reformer Loṅkā Śāh used the term "mūrtipūjaka" to classify an image-worshipping Jain from other kinds. Loṅkā is generally presented in his biographies as a scribe who lived in the Gujarat region during the 15th century. His occupation allowed him access to many Jain scriptures and manuscripts, which he interpreted to lack references to
192-652: A commentary on the Dhavala ), Samantabhadra and Siddhasena Divakara . The Satkhandagama and Kasayapahuda have major significance in the Digambara tradition. There have been several Digambara monastic lineages that all trace their descent to Mahavira. The historical lineages included Mula Sangha (further divided into Nandi , Sena , Simha and Deva Sanghas) and now largely extinct Kashtha Sangha (which included Mathura sangha, ""Lat-Vagad" etc.), Dravida Sangh. The text Darshana-Sara of Devasena discusses
256-544: A renowned Jain scholar, after researching the scriptures of the Digambara sect described several points of critique: - Nalini Balbir , another renowned scholar of Jainism , has criticised the Digambara views on liberation of women and advocates for a more inclusive and gender-equal interpretation of the scriptures. She lists her criticism in the following manner: - Balbir states that: The Digambara sect's view that women cannot achieve liberation in their present birth
320-503: A ritual reformer for rejecting the authority of Bhattarakas and his emphasis on aniconism and inner realization. He is credited with writing fourteen texts. The following fourteen texts are credited to Taran Svami. These texts are classified in five systems mentioned in one manuscript of Thikanesara (now at Khurai temple). Scholars have expressed doubts about his authorship of the Chadmastha Vani as it cites his death and of
384-453: A scholar of Hindu and Jain studies, less than one fifth of all Jains in India have a Digambara heritage. According to Heinrich Zimmer , the word Digambara is a combination of two Sanskrit words: dik (दिक्) (space, sky) and ambara (अम्बर) (garment), referring to those whose garments are of the element that fills the four quarters of space. The Digambaras and Śvetāmbara disagree on how
448-518: A treatise about the soul and Karma theory, written in Prakrit language. Philologically, the text belongs to about the 2nd-century, and has nothing that suggests it is of "immemorial antiquity". In details, the text is quite similar in its teachings to those found in Prajnapana – the 4th upanga – of Śvetāmbaras. Between the two, the poetic meter of Satkhandagama suggests it was composed after
512-895: Is a 'biological determinism' that is not supported by Jain scriptures. This view is a 'patriarchal interpretation' that has been 'superimposed' on the original teachings of Mahavira. Kristi L. Wiley, a scholar of Jainism , has also criticized the Digambara sect's views on liberation of women. Specifically, she highlights the following points of critique: Scriptures of other religions and schools of thought such as Buddhism , Islam , and Sikhism also criticize and condemn public nudity followed by Digambara monks. Other than rejecting or accepting different ancient Jain texts, Digambaras and Śvetāmbara differ in other significant ways such as: These are as follows 1. Ahimsa - nonviolence, non-injury, and absence of desire to harm any life forms. 2. Satya - truthful in one's thoughts, speech and action. 3. Asteya - non-stealing". One must not steal, nor have
576-466: Is completely unrelated to Digambar Jain tradition, even though they also practice nudity. 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. The truly "sky-clad" ( digambara ) Jaina statue expresses the perfect isolation of
640-553: Is considered the original one. There are a records of patrons of fair from 1817. Since 1933, the fair is organised by the community. There are no images due to Taran Svami's emphasis on aniconism. There are three stone platforms in the Betwa river associated with events in his life. Semarkheri located near Sironj in Vidisha district has a shrine built by Banjaras . Here he spent some time engaging in spiritual activities. The annual fair
704-448: Is considered to be parigraha (possession), which ultimately leads to attachment. The monks carry picchi , a broom made up of fallen peacock feathers for removing small insects to avoid causing injury and Kamandalu (the gourd for carrying pure, sterilized water). The head of all monastics is called Āchārya , while the saintly preceptor of saints is the upādhyāya . The Āchārya has 36 primary attributes ( mūla guņa ) in addition to
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#1732801142260768-553: Is guided by a code called mulacara ( mulachara ). This includes 28 mūla guņas (primary attributes) for the monk. The oldest text containing these norms is the 2nd-century Mulachara attributed to Vattekara, that probably originated in the Mathura region. These are: 5 mahāvratas (great vows); 5 samitis (restraints); 5 indriya nirodha (control of the five senses); 6 āvaśyakas (essential observations); and 7 niyamas (rules). Digambara monks do not wear any clothes as it
832-471: 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. The monk Ātmārām (1837 – 1896), who
896-531: Is of recent origin. The shrine at Bilhari village near Katni in Jabalpur district is associated with birth of Taran Svami. The site became focus of community only recently and no annual fair is organised here. There is a memorial dedicated to Himau Pande, one of Taran Svami's chief disciple at Chand village in Chhindwara district . The site only recently became a focus of development by local followers. There
960-468: Is organised on Vasant Panchami . It is oldest shrine after Nisaiji and has records of the patrons of the fair dating back to 1881. Sukha near Pathariya village in Damoh district where Taran Svami preached. The old site was in dilapidated condition before the new constructions started in 1938. The annual fair is organised on Agahan Bright Seventh (November–December). The day of fair known as Taran Jayanti and
1024-504: Is recited by followers for five days after Diwali . The Khatika Vishesa discusses about Karma in context of the cycle of time. It is mix of prose and verse. The Siddha Subhava and Sunna Subhava are short prose. The Siddha Subhava discusses the purification of soul while the Sunna Subhav discusses ways of destroying ego. Commentaries on six of the main texts composed by Taran Svami were written by Brahmacari Shitala Prasad in
1088-547: Is still read during marriage of the followers. Premi had said that during Daslakshana , the followers gather in the temple and recite Pandita Puja and Mamalapahuda in day and Malarohana and Kamala Battisi at night. K. Samaiya had equated them with Ratnatraya . Some members recite some of these texts daily. Other texts are not well-known. Sravakacara has 462 verses which defines code of conduct for lay followers which draws from earlier Digambara text Ratnakaranda śrāvakācāra . The Jñana Samuccaya Sara has 908 verses, and
1152-637: Is to view images as a tool to develop better spiritual practices , especially amongst the laity. Outside the use of images in worship, Śvetāmbara Mūrtipūjaka Jains distinguish themselves in the use of the muhpattī . The muhpattī is a small, rectangular piece of cloth placed over the mouth, traditionally used to prevent harming small organisms either by inhaling them or expelling breath onto them. Mūrtipūjaka mendicants, according to Paul Dundas , they will simply hold it in place when necessary in situations such as reading of scriptures. In contrast, Śvetāmbara Sthānakavāsī and Terāpanthī mendicants permanently wear
1216-517: The moksha of Mahavira. That anga was also lost with the death of those two. Dharasena's teachings that have survived are Ṣaṭkhaṅḍāgama (Scripture of Six Parts) and Kasayapahuda (Treatise on the Passions), which were written on palm leaves near a cave in Mount Girnar (Gujarat) and a copy of which with a 12th-century commentary came to Tulu Nadu (south Karnataka). This has survived as
1280-507: The Nama Mala as it contains names of his disciples. These texts are classified in five systems mentioned in one manuscript of Thikanesara (now at Khurai temple). The three texts in the Vicara mata category are thirty-two verse compositions. They are the most popular texts of Taran Svami. Malarohana was composed for the marriage of Taran Svami's followers, according to the tradition. It
1344-496: The Upadesha Shuddha Sara has 588 verses. These two texts discuss the Digambara philosophy and metaphysics. The Jñana Samuccaya Sara discusses Ratnatraya , scriptures, the stages of lay spirituality, Anuvrata and Mahavrata , seven types of Jain philosophy, Dravya , Dhyana etc. The Upadesha Shuddha Sara discusses the path of liberation and its hurdles. The Tribhangi Sara has 71 verses which discusses
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#17328011422601408-404: The dravyanuyoga (entity exposition) contains metaphysical discussions. In the Digambara tradition, it is not the oldest texts that have survived in its temples and monasteries that attract the most study or reverence, rather it is the late 9th-century Mahapurana (universal history) of Jinasena that is the most revered and cherished. The Mahapurana includes not only religious history, but also
1472-560: The muhpattī except while eating. Laypeople will hold a similar cloth in front of their mouths during certain rituals, where it is intended to "prevent pollution of the sacred objects by [the laity's] breath." However, Kristi Wiley notes that this is actually a different cloth from the muhpattī. Derived from the word for "tree" - or as Wiley also suggests, a derivation of the terms "going" or "traveling together" - Śvetāmbara Mūrtipūjaka mendicants are divided into orders based on their pupillary lineages known as gaccha s . Emerging between
1536-488: The Ācārāṅga Sūtra . Murtipujaka 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
1600-514: The 11th and 16th centuries, each of the gaccha s claimed to represent a "truer" version of Jainism than another, and they often hotly contested one another in polemical debates and writings that argued against the laxity of mendicant regulations. Despite this, each of the gacchas shared a common ancestor, their respective records tracing back to the Tīrthaṅkara Mahāvīra's disciple, Sudharman. Although some 84 separate gacchas appeared since
1664-589: The 1930s. Commentaries on other texts have also been done recently. Osho (Rajnish), who was born into a Taranpanthi family, has included Sunna Subhava and Siddhi Subhava as among the books that influenced him most. After death of Taran Svami, the history of the sect is unclear. The Nam Mala contains around 2000 names but its significance is unclear. Based on oral traditions, Taran Svami had disciples from varied classes and castes. His disciples were from Jain as well from non-Jain background. Some of his disciples had Muslim background. No scholarly study has constructed
1728-467: The 28 mentioned above. The monks perform kayotsarga daily, in a rigid and immobile posture, with the arms held stiffly down, knees straight, and toes directed forward. Female monastics in Digambara tradition are known as aryikas . Digambara nuns, unlike the monks in their tradition, wear clothes. Given their beliefs such as non-attachment and non-possession, the Digambara tradition has held that women cannot achieve salvation (moksha) as men can, and
1792-510: The 7th–8th century, and are still spoken of, only the following seem to have survived: As previously mentioned, the Upakeśa Gaccha is also identified as a Śvetāmbara sect which eventually died out during the end of the medieval era. Unlike the orders listed above, they claim descent from the 23rd Tīrthaṅkara Pārśvanātha . According to Flügel, some Upakeśa Gaccha scholars like Devagupta Sūri considered "injury to living beings committed during
1856-581: The Digambara subtradition started in Jainism. According to Digambaras, they are the original followers of Mahavira and Śvetāmbara branched off later in the time of Bhadrabahu when their forecast twelve-year famine triggered their migration from central India. One group of Jain monks headed west and north towards Rajasthan , while the second group headed south towards Karnataka . The former became Śvetāmbara and retained their "heretic" beliefs and practices such as wearing "white clothes" they adopted there, say
1920-545: The Digambaras. In contrast, according to Śvetāmbara, they are the original followers, and Digambaras arose 609 years after the death of Mahavira (about 1st century CE) because of an arrogant man named Sivabhuti who became a Jain monk in a fit of pique after a fight at home. He is accused of starting the Digambara Jain tradition with what Śvetāmbara call as "eight concealments", of rejecting Jain texts preserved by
1984-571: The Mudbidri manuscripts, which were used by regional Jains not for reading and study, but as an object of devotional worship for centuries. In the 19th century, the fragile and decaying manuscript was copied and portions of it leaked to scholars between 1896 and 1922 despite objections of Digambara monks. It is considered to be the oldest known Digambara text ultimately traceable to the 2nd-century. These two oldest known Digambara tradition texts – Satkhandagama and Kasayapahuda – are predominantly
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2048-518: The altar (vimana) they have a book instead of an idol. The most important site is located in Malhargadh village in Guna district where Taran Svami spent his final years and where his last rites were performed. The shrine known as Nisaiji ("Honoured Memorial") is on the banks of the Betwa river. The three-days annual fair known as Phag Phulna ("Phag Flowering") is orhanised from Falgun Bright Fifth. In
2112-507: The altar. This is followed by singing Bhajan s or hymns. If there is a sermon, bhaiji or pande , a local intellectual associated with temple or other intellectuals known as pundit will deliver sermons to seated followers. The sermon ends with everyone standing and singing a hymn known as Abalabali . The ritual ends with the Arati . The Arati has two parts; the first one is dedicated to Dev (God), Guru (teacher) and scriptures while
2176-548: The archeological evidences which indicate that Jain monks moved from the practice of total nudity towards wearing clothes in later period. Tirthankara statues found in Mathura and dated to 2nd-century CE or after are naked. The oldest Tirthankara statue wearing a cloth is dated in 5th century CE. Digamabara statues of tirthankara belonging to Gupta period has half-closed eyes. In 17th-century, adhyatma movement in Agra led to rise of terapanthi and bisapanthi sub-sects based on
2240-477: The best a nun can achieve is to be reborn as a man in the next rebirth. The monks are held to be of higher status than nuns in Digambara monasteries, states Jeffery Long. From the Digambara monk's perspective, both Digambara nuns and Śvetāmbara monastic community are simply more pious Jain laypeople, who do not or are unable to fully practice the Jain monastic vows. Digambara nuns are relatively rare in comparison to
2304-420: The construction of temples and in the preparation of pūjā with flowers, fruits and water as a form of unavoidable or occupational violence ( ārambhajā himsā )." In this sense, they are congruent with other Mūrtipūjaka sects and their beliefs in that some forms of violence are permissible, or at least outweighed, by the value of temples and pūjā rituals. The Svetambara Murtipujak annual festivals, according to
2368-406: The construction of temples or the worship of images, despite both being prevalent at the time and also idols belonging to the time of Lord Mahavira being worshiped. 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
2432-410: The destruction of 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
2496-707: The differences over acceptance of authority of bhattarakas . King Jai Singh II (1688–1743) of Amer kingdom built separate temples for the two sub-sects in his newly established capital of Jaipur . Terapanthis , led by scholars like Pandit Todarmal and Banarasidas , rejected the authority of bhattarakas . Early Jain images from Mathura depict Digambara iconography until late fifth century CE where Śvetāmbara iconography starts appearing. According to Digambara texts, after liberation of Mahavira , three Anubaddha Kevalīs attained Kevalajñāna (omniscience) sequentially – Gautama Gaņadhara , Acharya Sudharma Swami, and Jambusvami in next 62 years. During
2560-513: The early history of Taran Panth due to clear lack of literary tradition. The religious profession is also unclear in the sect. There were some associated with Nisaiji temples. There are no monks in the sect but they had some lay celibates ( Brahmachari and Brahmacharini s). Today a large number of the followers of Taran Panth come from six merchant castes of Bundelkhand region of Madhya Pradesh . Three of these – Samaiya, Dosakhe and Gulalare – were converts from Murtipujaka Jain communities, and
2624-577: The following lineage of teachers are revered: Mahavira , Gautama , Kundakunda , Bhadrabahu , Umaswami , Samantabhadra , Siddhasena Divakara , Pujyapada , Manatunga , Virasena , Jinasena , Nemichandra . Kundakunda is considered the most significant scholar monk of the Digambara tradition of Jainism. He authored Prakrit texts such as the Samayasāra and the Pravacanasāra . Other prominent Acharyas of this tradition were, Virasena (author of
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2688-451: The intent to steal, another's property through action, speech, and thoughts. 4. Aparigraha - the virtue of non-possessiveness or non-greediness. Mahavira inserted 5th vow ie Brahmacharya - sexual restraint or practice of celibacy. Renunciation of sex and marriage. This was thought to be understood to within 4th vow of Aparigraha, but was more specified as 5th vow of Brahmacharya. Mahāvīra taught Five vows. The Digambara sect disagrees with
2752-572: The mid-second century Ṣaṭkhaṅḍāgama "Scripture in Six Parts" of Dharasena (the Moodabidri manuscripts). One of the most important scholar-monks of the Digambara tradition was Kundakunda . Digambara Jain communities are currently found mainly in most parts of North India in states like Rajasthan , Uttar Pradesh , Delhi , Bihar , Jharkhand , Madhya Pradesh , parts of south Maharashtra and Karnataka . According to Jeffery D. Long ,
2816-401: The next hundred years, five Āchāryas had complete knowledge of the scriptures, as such, called Śruta Kevalīs , the last of them being Āchārya Bhadrabahu. Spiritual lineage of heads of monastic orders is known as Pattavali . Digambara tradition consider Dharasena to be the 33rd teacher in succession of Gautama, 683 years after the nirvana of Mahavira. In the Digambara tradition,
2880-415: The nuns found in Śvetāmbara traditions. According to a 1970s and 1980s survey of Jain subtraditions, there were about 125 Digambara monks in India and 50 Digambara nuns. This compared to 3,400 nuns and 1,200 monks in the Śvetāmbara tradition. The Digambar Akhara , which along with other akharas , also participates in various inter-sectarian ( sampradaya ) religious activities including Kumbh Melas ,
2944-1315: The one who has stripped off every bond. His is an absolute "abiding in itself," a strange but perfect aloofness, a nudity of chilling majesty, in its stony simplicity, rigid contours, and abstraction. Modern Digambara community is divided into various sub-sects viz. Terapanthi , Bispanthi , Taranpanthi (or Samayiapanthi ), Gumanapanthi , Totapanthi and Kanjipanthi . Both the terapanthis and bisapanthis worship with ashta-dravya which includes jal (water), chandan (sandal), akshata (sacred rice), pushp (yellow rice), deep (yellow dry coconut), dhup ( kapoor or cloves) and phal (almonds). Bisapanthi religious practices include aarti and offerings of flowers, fruits and prasad whereas terapanthis don't use them. Bispanthis worship minor gods and goddesses like Yaksha and Yakshini like Bhairava and Kshetrapala whereas terapanthis do not. Bisapanthis accept bhattarakas as their religious leaders but terapanthis do not. Terapanthis occur in large numbers in Rajasthan , Uttar Pradesh and Madhya Pradesh . Bisapanthis are concentrated in Rajasthan, Gujarat , Maharastra and South India. Padmanabh Jaini,
3008-554: The other part is dedicated to Taran Svami. Digambara Digambara ( / d ɪ ˈ ɡ ʌ m b ər ə / ; "sky-clad") is one of the two major schools of Jainism , the other being Śvetāmbara (white-clad). The Sanskrit word Digambara means "sky-clad", referring to their traditional monastic practice of neither possessing nor wearing any clothes. Digambara and Śvetāmbara traditions have had historical differences ranging from their dress code, their temples and iconography, attitude towards female monastics, their legends, and
3072-561: The other three – Asethi, Ayodhyavasi and Carnagar – were converts from Vaishnava Hindu communities as informed to Jain scholar Cort. The total number of the followers of the Taran Panth range from 20,000 to 100,000. R. Samaiya had listed 131 temples and the number of followers just under 20,000 in 1989. Majority of the followers reside in Madhya Pradesh and some in south Uttar Pradesh and northwest Maharashtra . Taranpanthi shrines are called Chaityalaya (or sometimes Nisai/Nasia). At
3136-409: The past, there was an annual fair organised in honour of one of his Muslim disciple Ruiya Raman or Ruiya Jin but it is discontinued. Many followers visit here for Chudakarana ritual of their children. The shrine has stone windows and high canopies built in "late medieval Rajput" style. The style became standard for other shrines. The history of the site is written by Phulchandra who says that the shrine
3200-540: The qualities of the Tīrthaṅkaras and undergoing the ascetic practices associated with them. As such, given its disciplinary nature, "image worship will destroy a wide variety of karmas." Bhadraṅkaravijaya also argued that given the current cosmic age, laity can't contemplate the Tīrthaṅkaras without the assistance of some mental prop or image. Thus, a key element of the Mūrtipūjaka response to the controversy of image worship
3264-533: The sociological history of the Jaina people – including the Jain caste system and its origins as formulated by Rishabhanatha – from the Digambara Jaina perspective. The Digamabara tradition maintains a long list of revered teachers, and this list includes Kundakunda, Samantabhadra, Pujyapada, Jinasena, Akalanka, Vidyanandi, Somadeva and Asadhara. The lifestyle and behavioral conduct of a Digambara monk
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#17328011422603328-549: The supposed differences among the orders. The Mula sangha orders include Deshiya Gana (Bhattarakas of Shravanabelgola etc.) and Balatkara Gana (Bhattarakas of Humcha , and numerous lineages of North/Central India) traditions. The Bhattarakas of Shravanabelagola and Mudbidri belong to Deshiya Gana and the Bhattaraka of Humbaj belongs to the Balatkara Gana . The Digambara sect of Jainism rejects
3392-439: The temples. Sometimes the altar has books of Taran Svami and of other writers from Digambara mystic and philosophical traditions. The order of the services were organised by Jayasagar in the mid-twentieth century. The temple rituals are as follows: The follower enters the temple and bows to the altar as the sign of respect then recites three verses drawn from Taran Svami's texts known as Tatva Patha or Tatva Mangal in front of
3456-535: The texts and canonical literature of the Śvetāmbara sect. They believe that the words of Mahavira neither survive nor could be recorded. The original teachings went through a rapid period of decline, state the Digambaras, and Śvetāmbara claims of preserving the sacred knowledge and ancient angas is false. According to the Digambaras , their 33rd achārya was Dharasena who knew one anga , and he taught these to Pushpadanta and Bhutabali , 683 years after
3520-429: The texts they consider as important. Digambara monks cherish the virtue of non-attachment and non-possession of any material goods. Monks carry a community-owned picchi , which is a broom made of fallen peacock feathers for removing and thus saving the life of insects in their path or before they sit. The Digambara literature can be traced only to the first millennium, with its oldest surviving sacred text being
3584-492: The topics in triads. These four texts are close to the Digambara tradition of philosophy. The Mamala Pahuda is a collection of songs. It has more than 3,200 verses. The Caubisa Thana discusses 24 topics of spirituality to gain liberation. It is mix of prose and verse and about 20 pages in total. The Chadmastha Vani and Nama Mala are short prose texts about nine pages. It has information on Taran Svami and his followers and other subjects. Premi had said that Chadmastha Vani
3648-525: The tradition of "naked ascetics" the Digambar monks. In 2011, Patrick Olivelle stated that the context in which the Greek records mention gymnosophists include ritual suicide by cremation traceable to ancient Brahmanism , rather than the traditional Jain ritual of embracing death by starvation and taking samadhi by voluntarily sacrificing everything including food and water ( sallekhana ). Dundas talks about
3712-404: The Śvetāmbara and Digambara traditions who use idols ( mūrti ) in their worship ( pūjā ). According to Nalini Balbir, all Śvetāmbara sects agree upon "the authority of the Śvetāmbara canonical scriptures, with slight differences; claims of monastic descent from Sudharman , except for the Upakeśa Gaccha ; [and] white monastic robes [for] monks and nuns." However, despite these commonalities,
3776-516: The Śvetāmbara interpretations, and reject the theory of difference in Parshvanatha and Mahāvīra's teachings. However, Digambaras as well as Śvetāmbaras follow Five vows as taught by Mahavira . The difference is only that Śvetāmbaras believe Parshvanatha taught one vow less (the Four vows except Brahmacharya ) than Mahavira . However, monks of Śvetāmbara sect also follow all 5 vows as stated in
3840-494: The Śvetāmbara text. Digambaras, unlike Śvetāmbaras, do not have a canon. They do have a quasi-canonical literature grouped into four literary categories called anuyoga (exposition) since the time of the Digambara scholar Rakshita. The prathmanuyoga (first exposition) contains the universal history, the karananuyoga (calculation exposition) contains works on cosmology, the charananuyoga (behaviour exposition) includes texts about proper behaviour for monks and lay people, while
3904-495: The Śvetāmbara tradition, and misunderstanding the Jain ideology including those related to nuns and clothes. 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 Śvetāmbara story appears in the 5th century CE. In 1943, Heinrich Zimmer proposed that the Greek records of 4th-century BCE mention gymnosophists (naked philosophers) which may have links to
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#17328011422603968-409: Was initially just a chhatri (canopy). In 1817, Taracand Mallusav, a merchant from Nagpur rebuilt the shrine in its current form, the platform with twelve doors and several canopies. He had sponsored the annual fair and one of his family member, Kesaridau, died here. The shrine is simple and has a central marble altar which houses a pile of printed books. Behind it, there is an older stone altar which
4032-579: Was only large platform in the past but now a large temple is built. The annual fair is organised on Jeth Dark Sixth, known as Samadhi Sixth, the death anniversary of Himau Pande. There is also a large platform at Garaula (or Garhaula), near Tindua in Damoh district which is associated with Taran Svami's childhood days at his maternal uncle's house. The temples are fairly simple in design with open spaces and least ornamentation. The marble altars in temple has symbols associated with generalized auspiciousness. Due to aniconic emphasis, there are no images placed in
4096-436: Was originally a Śvetāmbara Sthānakavāsī monk and later became the mendicant leader Ācārya Vijayānandasūri, discovered upon reading early Jain texts in Prakrit and their Sanskrit commentaries that there was an abundance of references to image worship. This led him to believe that the non-Mūrtipūjaka position actually "contravened Jain scripture". Muni Bhadraṅkaravijaya considered image worship to cultivate morality by praising
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