(3)
Tirthankara Idols
According to the Digambara tradition the idols of Tirthankaras
are naked, unadorned and with down-cast eyes in the contemplative mood.
But the Shvetambara tradition depicts the idols of Tirthankaras as wearing
a loin-cloth, bedecked with jewels and with glass-eyes inserted in the
marble.
(4)
Food of Ascetics
The Digambara monks take food standing and with the help of
knotted upturned palms and in one house only where their
`Sankalpa�, i.e.,
preconceived idea, is fulfilled. But the Shvetambara monks collect their
food from different houses and eat food so collected at their place of
shelter.
(5)
Dress of Ascetics
The Digambara monks of the ideal �Nirgrantha� type remain always
naked. But the Shvetambara monks wear white clothes.
(6)
Possessions of Ascetics
The Digambara ascetic is allowed to have only two possessions,
viz. a
�Pichchhi�,
i.e. a peacock-feather whiskbroom, and a
�Kamandalu�, i.e. a
wooden water-pot which is meant only for washing hands, etc. and not for
drinking purposes. But the Shvetambara ascetic is permitted to have
fourteen possessions like loin-cloth, shoulder-cloth, stick, begging bowl,
etc.
(7)
`Agama� Literature
The Digambaras assert that the
`Agamas�,
i.e. scriptures containing the
`Vira-Vani�,
i.e. the actual sayings and teachings of Mahavira, were first brought into
written form by Acharya Pushpadanta and Bhutabali during 683rd year after
the Nirvana of Mahavira. But the Shvetambaras do not accept this tradition
and believe that the
`Agamas�
were collected and modified at the Councils of Ascetics held at
Pataliputra, Mathura and Valabhi during a span of nearly one thousand
years after the Nirvana of Mahavira. As such both the Digambaras and the
Shvetambaras have their separate Agama literature.
3. THE SUB-SECTS
The division of the Jaina religion into two sects was only the
beginning of splitting the religious order into various sub-sects. Each of
the two great sects, viz. the Digambara Sect and the Shvetambara Sect, got
sub-divided into different major and minor sub-sects according to the
differences in acknowledging or interpreting the religious texts and in
the observance of religious practices. These major and minor sub-sects
gradually sprang up for the most part on account of different
interpretations the pontiffs put on the canonical texts from time to time
and due to revolt or opposition by sections of people against the
established religious authorities and the traditional religious rites and
rituals.
The Digambara Sect in recent, centuries has been divided into
the following sub-sects:
(i) Bisapantha,
(ii) Terapantha, and
(iii) Taranapantha or Samaiyapantha.
The Digambara Sect has been divided into two main sub-sects
known as Terapantha and Bisapantha. It is really very pertinent to note
that these two sub-sects entirely agree on the basic precepts pertaining
to Tirthankaras, Scriptures and Ascetics. But there are some differences
in their manner of worship. For example, the Bispanthis include fresh
fruits and flowers in the worship of idols but the Terapanthis do not do
so.
The third sub-sect of Taranapantha came into existence in the
16th century and though it honours the traditional Digambara scriptures,
it does not observe the practice of idol-worship. The followers of this
sub-sect are very few in number and in fact are restricted only to certain
districts in Central India.
The Shvetambara Sect has also been split up into three main sub.
sects, viz. the Murtipujaka Shvetambara, the Sthanakavasi Shvetambara and
the Terapanthi Shvetambara. Among these sub-sects only the Murtipujaka
Shvetambaras observe the practice of idol worship, while Sthanakavasi and
Terapanthi Shvetambaras are quite opposed to idol-worship.
