Svetambara

This source names Svetambara directly: "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 branch's..."

This source names Svetambara directly: "images from both the Digambara and Svetambara traditions together and observes the auspicious days of both, so that the community avoided carrying the sectarian divisions of India's two major Jain..."

This source names Svetambara directly: "ninth Acharya (religious head) of the Svetambara Terapanth sect, stating "in the 1970s, Acharya Tulsi began researching, compiling translations and commentaries on the Jain Agamas," and that "Jain..."

This source names Svetambara directly: "Devotional worship of Ambika is especially prominent within Svetambara Jain temple practice, where she is among the most frequently depicted of the tradition's yakshis, appearing in temple sculpture..."

This source names Svetambara directly: "Tulsi, the ninth Acharya of the Svetambara Terapanth sect, and his successor Yuvacharya (later Acharya) Mahaprajna, with the English translation itself the work of Muni Mahendra Kumar."

This source names Svetambara directly: "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 the..."

This source names Svetambara directly: "the largest of the twelve Angas of the Svetambara Jain Agama canon, structured as a vast collection of questions the disciple Gautama puts to Mahavira and the answers Mahavira gives, ranging across..."

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

This source names Svetambara directly: "of the Mulasutras (root texts) of the Svetambara Jain Agama canon, is traditionally described as composed by the teacher Shayyambhava as a concise introduction to monastic discipline for his own..."

This source names Svetambara directly: "Reliable for the standard scholarly account of the Digambara-Svetambara division: the Digambara legend of a famine-driven migration south to Karnataka under Bhadrabahu during Chandragupta Maurya's..."

This source names Svetambara directly: "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 Svetambara directly: "standard reference translation of both Svetambara Jain Agamas into English, prepared directly from the Prakrit text with introductory notes on each text's content, structure and place in the Jain..."

This source names Svetambara directly: "The Kalpa Sutra is a primary Svetambara Jain text, traditionally attributed to Bhadrabahu, and this record states its sectarian scope honestly rather than presenting it as pan-Jain scripture: it is..."

This source names Svetambara directly: "traditionally attributed to the Svetambara monk-scholar Siddhasena Divakara, though his exact dates are disputed and placed variously between the sixth and ninth centuries CE."

This source names Svetambara directly: "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, Jainism's most..."

This source names Svetambara directly: "Angas, the oldest core texts of the Svetambara Jain Agama canon, and is largely devoted to refuting rival philosophical and religious positions of its day, including materialism, fatalism and..."

This source names Svetambara directly: "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 Svetambara directly: "a reform, image-rejecting (aniconic) Svetambara Jain sect founded in 1760 in the Marwar region of Rajasthan by Acharya Bhikshu, a former Sthanakvasi monk who broke away over questions of monastic..."

This source names Svetambara directly: "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 property..."

This source names Svetambara directly: "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 rather than..."

This source names Svetambara directly: "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, and this one..."

This source names Svetambara directly: "The Svetambara Agamas are the canonical scriptures of the Svetambara branch of Jainism, a primary religious text transmitted within the Jain tradition itself rather than authored by any single named..."

This source names Svetambara directly: "of the Mulasutras (root texts) of the Svetambara Jain Agama canon, is traditionally held to record the final teachings Mahavira gave before his death, and it draws its thirty six chapters together..."

This source names Svetambara directly: "recited daily by followers of the Svetambara Murtipujaka sub-sect, and tradition holds that the surviving five verses are a reduction from a longer original whose missing verses were suppressed..."

The written Svetambara canon dates from the assembly held in this city.

Non-injury is the first great vow and governs Svetambara ascetic practice down to the mouth-cloth and the sweeping brush.

The Jain set of eight is its own list and is not the Buddhist one, and the Svetambara enumeration differs again from the Digambara. The eight are laid out in metal before the image at worship.

Non-stealing is the third great vow.

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

The marble temples on the mountain were built by Svetambara ministers of the Solanki kings and are held by the order.

A Svetambara monastic belongs to a gaccha descending from a founding teacher, and the affiliation is recorded alongside the name.

The mountain is where the twenty-second tirthankara is held to have renounced the world and attained liberation, and the Svetambara temples occupy the principal summit.

The fourfold community is held in common with the Digambara tradition, with the two differing over the organisation of its ascetic half rather than over its shape.

Kharatara Gaccha is among the largest and most fully documented of the Svetambara lineages.

Anger is one of the four passions that bind karma to the soul in the Jain analysis, which both orders hold in common.

Greed is the fourth binding passion.

Conceit is one of the four binding passions.

Deceit is one of the four binding passions.

The identification with Ashtapada is held in common with the Digambara tradition, and neither order disputes the other about this mountain.

Worn permanently over the mouth by the Sthanakvasi and Terapanthi orders, and carried and used intermittently by the image worshipping orders, so its use divides the tradition internally.

Held in common with the Digambaras, and among the very few things the two orders have never disputed.

The hill carries several hundred temples built over eight centuries and is the principal Svetambara pilgrimage, climbed and descended in a single day since no one may remain on it overnight.

The soft woollen broom is swept over the ground before sitting or walking, so that no small life is crushed by the movement.

The temple with its fourteen hundred carved pillars is a Svetambara foundation of the fifteenth century and remains in the order's use.

Svetambara means white clad. A mendicant of this tradition wears three unstitched white garments, and holds that clothing is compatible with the vow of non possession.

The Svetambara ascetic is white clad, keeping a small and specified set of possessions including the mouth cloth, on the reading that total nudity is not required for the vow of non possession.

The Svetambara nun takes the same five great vows as a monk and lives under the same discipline, and Svetambara nuns considerably outnumber the monks.

Twenty of the twenty-four tirthankaras are held to have attained liberation on the hill, and the Svetambara order maintains its own shrines and pilgrim route on it.

Truthfulness is the second great vow in the Svetambara reckoning as in the Digambara.

Held, on the same fourfold division of the community.

Held, on the same fourfold division of the community.

Svetambara monks and nuns wear simple white robes and preserve their own canon in Prakrit, and their monastics belong to named lineages with their own rules of ordination.

Drawn in rice grains at the temple as the worshipper's own offering, and read the same way in both Jain communities, the arms standing for the four destinies a soul may take.

Tapa Gaccha is the largest of the Svetambara monastic lineages.

Svetambara asceticism keeps the same regimen of fasting and restraint while permitting the monk a single white robe and an alms bowl.

The council at Mathura under Skandila is part of the chain of redactions by which the Svetambara canon reached the form it now has.

The council at Valabhi under Devarddhi is where the Svetambara canon was written down, and the Agamas the tradition uses today are the text settled there.

The Svetambara tradition receives the recitation at Pataliputra under Sthulabhadra as the assembly at which what survived of the teaching was collected.

The Svetambara canon holds that the nineteenth Tirthankara, Malli, was a woman, and that a woman may reach liberation.

The upadhyaya teaches the scriptures to other ascetics, and is the fourth of the five beings saluted in the Namokar Mantra.

Svetambara teaching holds that the single white robe of the ascetic is not a possession that obstructs the vow, and that non-possession is kept in the mind rather than measured by nakedness.

The Svetambara recension has forty-four verses, and the four it lacks are exactly the ones the Digambaras add.

Svetambara teaching holds that nudity is not required for full renunciation and that a woman may attain liberation, both of which the Digambara order denies.

This tradition holds the Agamas as its living scriptural canon, the teaching of Mahavira preserved in Ardhamagadhi Prakrit and given final written form at the Council of Valabhi.

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

Svetambara ascetics carry a soft broom to sweep the ground before them and some sects wear a cloth over the mouth so that no small creature is drawn in with the breath; the laity keeps a strict vegetarian diet.

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.

Non-possession, understood as renunciation of attachment rather than of property alone, is held by this tradition's ascetics, who carry minimal permitted possessions such as an alms bowl and a broom.

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

Svetambara monks and nuns wear unstitched white robes and keep a few possessions, an alms bowl and a broom, holding clothing no barrier to liberation; the order includes large numbers of nuns, who may be liberated as men are.

Derasar is the Gujarati word used mainly by Svetambara communities.

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.

The Kalpa Sutra, recounting the lives of the tirthankaras, is scripture specific to this tradition, read aloud each year during Paryushana.

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, and this tradition holds women as well as men can attain it in the present life, citing the Tirthankara Malli as a woman.

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.

Sadhvi is the Svetambara term for a nun.

Svetambaras also take the vow, ascetics and laypeople alike, withdrawing solids and then liquids by stages while attended and occupied with recitation; the final stage of lying still and waiting is often called santhara.

The sthanak is the hall of the Sthanakvasi, an aniconic Svetambara reform that worships without images.

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 Agamas.

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.

The kevalin continues to take food, and a woman may attain omniscience, which is the other point of the division.