Digambara

This source names Digambara directly: "holding images from both the Digambara and Svetambara traditions side by side and observing the auspicious days of both, so that the ashram serves the wider Jain community without carrying either..."

This source names Digambara directly: "Its main temple deliberately holds images from both the Digambara and Svetambara traditions together and observes the auspicious days of both, so that the community avoided carrying the sectarian..."

This source names Digambara directly: "credited with a major role in the Digambara-Svetambara split and with predicting a famine that led part of the Jain community to migrate south, functions as a tertiary orientation source drawing on..."

This source names Digambara directly: "Chavundaraya, remembered in Digambara tradition for commissioning the work as an act of devotion, raised the statue in Karnataka's Digambara heartland, and the site around it grew into one of..."

This source names Digambara directly: "are read differently across the Digambara and Svetambara traditions may need a more specialized source alongside it."

This source names Digambara directly: "directly from the split between the Digambara and Svetambara branches already recorded here, and preceding by more than seven centuries Jagatchandra Suri's founding of the Tapa Gaccha, the..."

This source names Digambara directly: "Britannica's article on the Digambara sect of Jainism."

This source names Digambara directly: "Press book translates and analyzes the Digambara and Svetambara texts debating whether a woman can attain liberation, the oldest formal doctrinal dispute between the two major Jain orders."

This source names Digambara directly: "Digambara tradition holds that a severe twelve-year famine struck Magadha during the reign of the Mauryan emperor Chandragupta, and that the monk Bhadrabahu led a body of ascetics south to Karnataka..."

This source names Digambara directly: "in 981, also recorded here, the Digambara monk and scholar Jinasena, working at the court of the Rashtrakuta emperor Amoghavarsha the First in the Deccan, composed the Adipurana, a Sanskrit epic..."

This source names Digambara directly: "channel dedicated solely to the Digambara sect of Jainism, it broadcasts Hindi language programming built around the philosophy of ahimsa, non violence, associated with Lord Mahavira, including..."

This source names Digambara directly: "under parent Sea TV Network Ltd, its Digambara sect focus, and its programming lineup, citing contemporaneous Indian trade press (Ahimsa Times, DTH News) at launch and corroborated here against the..."

This source names Digambara directly: "the Svetambara tradition, and the Digambara tradition does not use this text at all, a documented division this record carries rather than smoothing over."

This source names Digambara directly: "Roughly eighty two years after the Digambara-Svetambara split, already recorded here, and about three hundred seventy years before Devarddhi-gani redacted the Svetambara canon at Valabhi in 453..."

This source names Digambara directly: "survey of Jainism identifies the Digambara poet Jinasena, working in the ninth century CE, as the author, with his pupil Gunabhadra, of the versions of the Universal History that stand as the..."

This source names Digambara directly: "rule in the long span between the Digambara and Svetambara sects each settling their own scripture in the mid first millennium and the flourishing of Jain literary and artistic patronage under the..."

This source names Digambara directly: "Bhutabali, is the earliest surviving Digambara Jain canonical text, conventionally placed in the second century CE."

This source names Digambara directly: "attributed to the ancient Digambara Jain teachers Pushpadanta and Bhutabali, is a primary source of the first order, one of the oldest and most important canonical texts of Digambara Jainism..."

This source names Digambara directly: "its two temples representing both the Digambara and Svetambara traditions and its status as the only Jain monastery outside India; and for the 2012 addition of a full replication of Shikharji..."

This source names Digambara directly: "with an arched screen behind, in the Digambara manner, with a goat, his identifying cognizance, in relief on the base."

This source names Digambara directly: "by both major Jain traditions, Digambara and Svetambara, a rare point of shared textual authority this record notes rather than smoothing into one uniform account."

This source names Digambara directly: "Encyclopaedia Britannica judges the Digambara-Svetambara division to have been a gradual development rather than a single break: by the first century CE a live debate over whether a monk who owned..."

This source names Digambara directly: "and monastic literature of both the Digambara and Svetambara traditions read together, covering cosmology, karma theory, ethics and the path to liberation as each tradition's own texts present them..."

This source names Digambara directly: "and doctrinal record of both the Digambara and Svetambara traditions read side by side, which is itself a real editorial choice: many general accounts of Jainism default to one tradition's framing..."

This source names Digambara directly: "holds as canonical teaching, but the Digambara branch of Jainism does not accept this same canon, so it should be understood as representing one branch's scripture specifically, not Jainism as a..."

This source names Digambara directly: "Wikipedia's article on Digambara, a continuously edited tertiary source with no fixed publication year, accessed 2026-08-20."

This tradition holds the original teaching of Mahavira and the true agamas to have been lost, and does not accept the Agamas canon preserved and read as scripture by the Svetambara tradition.

Non-injury is the first great vow and the Digambara ascetic keeps it to the point of sweeping the ground before walking and eating only what is freely given.

The arihant has destroyed the four obscuring karmas and attained omniscience while still embodied, and is the first of the five saluted.

The aryika is a Digambara female ascetic, and because the tradition holds that a woman cannot achieve liberation in a female body and cannot go without clothing, her standing is not the equal of the male ascetic she otherwise resembles.

The Digambara list of eight departs from the Svetambara one, and because a Digambara image is unadorned the set is placed before it rather than worked onto it.

Non-stealing is the third great vow, understood to cover taking anything not expressly given.

Chastity is the fourth great vow and is complete continence for the Digambara ascetic.

Digambara monks go without clothing as a sign of total renunciation, holding that clothing is itself a possession incompatible with complete non-attachment.

The fourfold community of monks, nuns, laymen and laywomen is common to both traditions, and it is the community rather than a clergy that carries the teaching forward.

Anger is one of the four passions that bind karma to the soul in the Jain analysis.

Greed is the fourth binding passion and the last to be given up on the Jain ascetic path.

Conceit is one of the four binding passions in the Jain analysis.

Deceit is one of the four binding passions, and the Jain analysis treats it as a distortion of the soul rather than only a wrong toward another.

Jain tradition identifies the mountain with Ashtapada, where the first tirthankara is held to have attained liberation.

Recited before anything else. Its five salutations name offices rather than persons, so no founder stands in it.

The Digambara order keeps a small number of its own temples on the hill and does not contest the Svetambara possession of it, which distinguishes this hill from Sammed Shikharji and Girnar.

Truthfulness is the second great vow, kept as restraint of speech as much as accuracy of statement.

The lay Jain man is one of the four divisions of the community, and the lay vows are the same vows the ascetic takes, kept in a limited form.

The monolithic figure of Bahubali on the hill is the greatest Digambara monument, and the anointing performed at intervals of twelve years is the order's largest observance.

The lay Jain woman is the fourth division of the community.

The siddha has shed all karma and left embodiment for ever, and is the second of the five saluted.

The four arms are the four states into which a soul is born, and the sign is drawn in rice before the image with three dots for the three jewels and a crescent above for the abode of the liberated.

Digambara asceticism carries the discipline to its furthest point, the monk owning nothing, wearing nothing and eating once a day from the hands of a layperson.

Digambara teaching holds that non-possession is complete only when the ascetic gives up clothing itself, so the fully advanced monk is sky-clad and owns nothing at all.

The Digambara recension runs to forty-eight verses, four more than the Svetambara, and the four extra verses describe miracles the two orders do not agree took place.

Digambara tradition holds that shrines on the peaks are its own and that the summit belongs to it, and possession has been litigated repeatedly.

A Digambara muni carries a picchi of shed peacock feathers where a Svetambara mendicant carries the woollen broom. The office is the same, to sweep the ground clear of life; the material is not, and the difference is doctrinal rather than local.

The Digambara ascetic is sky clad, owning nothing whatever including clothing, and carries only a water gourd and a peacock feather whisk. The two traditions are named after this difference.

The Digambara order maintains its own shrines and its own route on the same hill, and possession of the hill has been in dispute between the two orders through the courts for more than a century.

The Digambaras hold that all twenty four Tirthankaras were men, that Malli was male, and that liberation cannot be attained in a female body. The same list of twenty four is read differently at exactly one name.

The mouth cloth is not worn. A Digambara muni carries nothing that could be called clothing, and the care for air borne life is met by restraint in speech and movement instead.

The Digambara muni is sky clad. Nudity is the vow of non possession carried to its end, since a garment is itself a possession and the wish to keep it is itself an attachment.

The Digambara refusal of Valabhi is the sharpest division in Jainism. Holding that the canon was lost, the Digambaras do not accept the Agamas redacted there as scripture, and rely instead on their own later expositions.

The Digambara position is that the original teaching had already been lost by this time, so no assembly could have recovered it. The recitations the Svetambaras record are therefore not received.

Digambara teaching holds that a clothed mendicant has not made the complete renunciation the naked stage expresses, and does not accept the Svetambara canon as the original teaching.

Non-injury to living beings is the foundational vow of Jain ethics and ascetic practice, held identically by both principal traditions of Jainism.

Digambara ascetics carry non-harming to its furthest point, going naked and owning nothing that might have to be defended, while the lay community keeps a strict vegetarian diet that also excludes root vegetables.

Digambara ascetics carry nonviolence to its limit, sweeping the ground before them with a peacock-feather whisk and eating only once by day, lest an unseen creature be harmed by their movement.

The five insentient substances that make up everything that is not soul are shared Jain metaphysics, held identically across both principal traditions.

That reality has innumerable aspects and no single statement captures it is shared Jain epistemology, held identically across both principal traditions.

Digambaras hold the doctrine of many-sidedness with the rest of Jainism, teaching that truth is always seen from a standpoint, while applying it strictly enough to reject the Svetambara canon as authoritative.

Non-possession, understood as renunciation of attachment, reaches its logical endpoint in this tradition's ascetic ideal of owning nothing at all, including clothing.

Aryika is the Digambara term for a nun.

The cyclical time of descending and ascending half cycles is shared Jain cosmological doctrine, held identically across both principal traditions.

Basadi is the Kannada word used mainly by Digambara communities.

Digambara monks renounce even clothing, the fullest expression of non-attachment the tradition knows; it holds that a woman cannot attain liberation in her present birth, and so cannot take that final step.

The Jain universe, a vast uncreated structure of hells, the human middle world and heavens crowned by the abode of the liberated, is shared Jain cosmology across both principal traditions.

The soul as eternal, individual and intrinsically omniscient, present even in plants and elements, is shared Jain metaphysics grounding this tradition's non-violence.

Karma as literal physical matter adhering to the soul, not a metaphor, is shared Jain doctrine held identically across both principal traditions.

Kevala jnana, the omniscience following the shedding of karmic matter, is the goal of liberation, but this tradition holds a woman cannot attain it in her present birth and must first be reborn a man.

Digambara means sky-clad, and the belief that a monk must renounce even clothing to be free of possession and shame is what divided the community from the white-robed Svetambara.

Right faith, right knowledge and right conduct as the joint path to liberation is shared Jain doctrine, stated at the opening of the Tattvartha Sutra and held across both principal traditions.

Digambaras keep the vow with particular prominence and record its completion publicly, holding it the fitting end of a life of renunciation; a teacher's permission is required, it is declared openly, and it may be abandoned at any point.

The Shatkhandagama is this tradition's own foundational scripture, composed to answer the loss of the original agamas that this tradition holds to be real.

The statue's defining nudity embodies specifically Digambara, sky clad, doctrine that complete spiritual renunciation includes the abandonment of clothing, distinguishing it from Svetambara practice.

Digambaras avoid roots and tubers because uprooting a plant kills it and its flesh is held to house countless minute lives, a rule that follows directly from their strict nonviolence.

The sevenfold predication that puts anekantavada into propositions is shared Jain logical method, held identically across both principal traditions.

The Tattvartha Sutra, the nearest thing Jainism has to an agreed statement of itself, is accepted scripture in this tradition alongside its own Shatkhandagama.

Digambara ascetics take the five vows in their absolute form, nonviolence, truth, non-stealing, celibacy and non-possession, the last of which they hold to require renouncing clothing itself.

The five great vows taken absolutely by ascetics and in limited form by lay Jains are shared across both principal traditions, though this tradition's ascetics keep them under its own distinct discipline.

Digambaras teach that liberation cannot be reached from a female body, since a woman cannot practise complete nudity, so she must first be reborn as a man, a position the Svetambara reject.

Omniscience once attained is complete and the kevalin no longer takes food, which is one of the two points on which the Jain communities divided.