branch. The Digambara Jains, who are relatively
few in number, are concentrated in the south of
India, while the SHVETAMBARAS (those wearing
white garments) are concentrated in the west and
north.
The Digambaras hold that during a famine in
the north around 300 B.C.E., the teacher BHADRAB-
AHU led a group of Jain monks southward to Kar-
nataka. Years later, when he and his community
returned north, they were shocked to find that the
community of monks had deviated from the true
tradition and had begun to wear white garments.
The Digambara Jains believe that all of the origi-
nal texts of the Jains, the PURVAS and the ANGAS,
were completely lost; any text claimed by the
Shvetambaras is at best a corruption of the origi-
nal knowledge. (The Shvetambaras also accept
that the Purvas have been lost.) Both groups agree
that Bhadrabahu was the last to know all the
original texts.
The oldest Digambara sacred text is Shat-
khandagama, “Scripture of six parts,” written in
Prakrit. It is said to have been composed by the
monk Dharasena (c. second century C.E., who
summoned two monks, Pushpadanta and Bhuta-
bali, to a cave to record scriptural knowledge that
he feared was dwindling away; the pair later put
together the Kasayapahuda, “Treatise on passion.”
These two texts constitute the earliest and most
sacred Digambara scripture. Another very impor-
tant text for Digambaras is the Tattvarthasutra,
“Aphorisms on the meaning of the constituent
aspects of the universe” by the monk Umasvati.
This text, coincidentally, is the only Digambara
text that is also accepted by the Shvetambaras.
It appears that the differences between the two
branches of Jain tradition are due to their separate
development, rather than to any direct disputa-
tion. The most important difference concerns the
nudity of Digambara monks. Digambaras under-
stand that if a monk is to be truly possessionless
and therefore truly detached, he (there are no
female monks) must not possess even a garment.
Following this rigorous logic Digambara monks
were never allowed to carry even begging bowls
and were forced to beg only with their hands.
Doctrinally, this concept has consequences for
the potential of women to become liberated from
the cycle of rebirth. Since women cannot take
the final step into nudity, Digambaras judge that
females cannot reach liberation until born in a
male body.
Shvetambaras think that women can reach
liberation in the female body. In fact Mallinatha,
one of the TIRTHANKARAS, enlightened teachers, is
understood by the Shvetambaras to be female, and
by the Digambaras to be male. This is the only dis-
agreement in the lists of Tirthankaras maintained
by the two sects.
Until this day, there is little interchange
between these two divisions of Jains, even though
they share most of their doctrines. They have
actively contended against each other for control
of several important shrines in India, and in cer-
tain localities they are not on good terms. Gener-
ally, however, where both are present they tolerate
each other, although they do not mix in festivals
or in other spiritual contexts.Further reading: Paul Dundas, The Jains (London:
Routledge, 1992); P. S. Jaini, The Jaina Path of Purifica-
tion (Delhi: Motilal Banarsidass, 1990); U. K. Jain, Jaina
Sects and Schools (Delhi: Concept, 1975).diksha
A diksha is an initiation, of which there are many
sorts in the Hindu context. For instance, many
sects and traditions require the transmission of a
MANTRA to members, in some cases by one’s father,
in other cases by the GURU. Most mendicant orders
require a formal ordination that involves a ritual
that is also called a diksha. A SANNYASI, one who
renounces the world, is required to undergo a dik-
sha that includes rituals usually done at a person’s
cremation after death. The Hindu ceremony at
which the SACRED THREAD is invested on young
boys is also formally called a diksha.K 134 diksha