Editing Jainism (section)

==Traditions and sects==
{{Main|Jain schools and branches}}
{{multiple image |total_width=250
| image1 = Mahavir.jpg
| caption1 = Digambara [[Mahāvīra]] iconography
| image2 = Shri Simandhar Swami.jpg
| caption2 = Śvētāmbara [[Simandhar Swami]] iconography
}}
The Jain community is divided into two major [[Religious denomination|denominations]], [[Digambara]] and [[Śvētāmbara]]. Monks of the Digambara (sky-clad) tradition do not wear clothes. Female monastics of the Digambara sect wear unstitched plain white [[saree]]s and are referred to as ''[[Aryika]]s''. Śvētāmbara (white-clad) monastics, on the other hand, wear seamless white clothes.{{sfn|Dundas|2002|p=45}}

According to Viśeṣāvaśyaka Bhāṣya, a 5th century CE [[Śvetāmbara]] text, they are the original followers which is corroborated by the [[pattavali]] of the Kalpa Sutra, and that [[Digambara]]s arose 609 years after the death of Mahavira (in about the 1st century CE or 82 AD) because of an arrogant man named [[Sivabhuti]] who became a Jain monk in a fit of pique after a fight at home.<ref>{{Cite book |last=Rao |first=B. S. L. Hanumantha |url=https://books.google.com/books?id=-tpDAAAAIAAJ&q=%22Sivabhuti%22+-wikipedia |title=Religion in Āndhra: A Survey of Religious Developments in Āndhra from Early Times Upto A.D. 1325 |year=1973 |publisher=Welcome Press |language=en}}</ref><ref>{{Cite book |last=Murti |first=D. Bhaskara |url=https://books.google.com/books?id=hwVuAAAAMAAJ&q=%22Sivabhuti%22+-wikipedia |title=Prāsādam: Recent Researches on Archaeology, Art, Architecture, and Culture : Professor B. Rajendra Prasad Festschrift |year=2004 |publisher=Harman Publishing House |isbn=978-81-86622-67-4 |language=en}}</ref><ref>{{Cite book |last=Bhandarkar |first=Sir Ramkrishna Gopal |url=https://books.google.com/books?id=W-ttAAAAMAAJ&q=%22Sivabhuti%22+-wikipedia |title=Collected Works of Sir R. G. Bhandarkar: Miscellaneous articles, reviews, addresses &c |year=1927 |publisher=Bhandarkar Oriental Research Institute |language=en}}</ref><ref>{{Cite book |last1=Hastings |first1=James |url=https://books.google.com/books?id=0KqB2T_3kTIC&dq=%22Sivabhuti%22+-wikipedia&pg=PA704 |title=Encyclopaedia of Religion and Ethics: Confirmation-Drama |last2=Selbie |first2=John Alexander |year=1914 |publisher=T. & T. Clark |isbn=978-0-567-06509-4 |language=en}}</ref> He is accused of starting the Digambara Jain tradition with what Śvetāmbara call as "eight concealments", of rejecting Jain texts preserved by the Śvetāmbara tradition, and misunderstanding the Jain ideology including those related to nuns and clothes.{{sfn|Dundas|2002|pp=46–48}} The claim of them being the original followers of Jainism is further corroborated by the naked idols excavated from [[Kankali Tila]], but consecrated by Śvetāmbara ascetics whose names match exactly with those mentioned in the pattavali of the Kalpa Sutra.<ref>The Jaina Stupa at Mathura: Art and Icons, Renuka Porwal, Prachya Vidyapeeth, Shajapur, 2016</ref> According to [[Jinabhadra]] Gaṇi, [[Sivabhuti]] was the eighth heretic who is regarded as the founder of the Digambara sect.{{sfn|Dundas|2002|pp=47-48}}<ref>{{Cite book |last=Sogani |first=Kamal Chand |url=https://books.google.com/books?id=3prRAAAAMAAJ&q=%22Sivabhuti%22+-wikipedia |title=Ethical Doctrines in Jainism |year=1967 |publisher=Lalchand Hirachand Doshi; [copies can be had from Jaina Saṁskṛti Saṁrakshaka Sangha] |language=en}}</ref><ref>{{Cite book |last=Paszkiewicz |first=Joshua R. |url=https://books.google.com/books?id=tInVEAAAQBAJ&dq=%22Sivabhuti%22+-wikipedia&pg=PA46 |title=Indian Spirituality: An Exploration of Hindu, Jain, Buddhist, and Sikh Traditions |date=2024-05-07 |publisher=Wellfleet Press |isbn=978-1-57715-425-9 |language=en}}</ref> Another [[Śvetāmbara]] work, ''Nihnavavad,''<ref>{{Cite web |last=Dahyalal Mehta |first=Dhirajlal |title=Nihnavad |url=https://jainqq.org/explore/032122/221}}</ref> also confirms this account. A condition was enforced that since women possess clothes in the [[Digambara]] tradition, they are not fit to attain [[Moksha]] or liberation.<ref>{{Cite book |last=Bombay |first=Anthropological Society of |url=https://books.google.com/books?id=qtgZAAAAMAAJ&dq=%22shivabhuti%22&pg=PA759 |title=Journal ... |date=1928 |publisher=Anthropological Society of Bombay. |language=en}}</ref> This aligns with the current-day [[Digambara]] belief regarding women attaining salvation.<ref>{{Cite web | last=Nagraj | first=Muni | url=https://books.google.com/books?id=dXVOXRrYQiQC&dq=%22shivabhuti%22%20%22prostitute%22&pg=PA427 | title=Āgama Aura Tripiṭaka, Eka Anuśilana: Language and Literature}}</ref> Several well-known scholars such as R. G. Bhandarkar and Professor J. F. Fleet of [[Cambridge University]] agree with the Śvetāmbara account more than later Digambara accounts.<ref>{{Cite web |url=https://archive.org/details/in.ernet.dli.2015.124514/page/n143/mode/2up?view=theater | last=Bhandarkar | first=R. G. | title=Report On The Search For Sanskrit Manuscripts In The Bombay Presidency}}</ref><ref>{{Cite web |url=https://www.jstor.org/stable/25210187 | last=Fleet | first=J. F. | title=Note on a Jain Inscription at Mathura | publisher=The Journal of the Royal Asiatic Society of Great Britain and Ireland}}</ref>

During Chandragupta Maurya's reign, Jain tradition states that ''Acharya'' Bhadrabahu predicted a twelve-year-long famine and moved to Karnataka with his disciples. [[Sthulabhadra]], a pupil of ''Acharya'' Bhadrabahu, is believed to have stayed in Magadha.{{sfn|Clarke|Beyer|2009|p=326}} Later, as stated in tradition, when followers of ''Acharya'' Bhadrabahu returned, they found those who had remained at Magadha had started wearing white clothes, which was unacceptable to the others who remained naked.{{sfn|Dundas|2002|p=47}} This is how Jains believe the Digambara and Śvētāmbara schism began, with the former being naked while the latter wore white clothes.{{sfn|von Glasenapp|1925|p=46}} Digambara saw this as being opposed to the Jain tenet of ''aparigraha'' which, according to them, required not even possession of clothes, i.e. complete nudity. In the fifth-century CE, the Council of Valabhi was organized by Śvētāmbara, which Digambara did not attend. At the council, the Śvētāmbara adopted the texts they had preserved as canonical scriptures, which Digambara has ever since rejected. This council is believed to have solidified the historic schism between these two major traditions of Jainism.{{sfn|Price|2010|pp=104–105}}{{sfn|Fohr|2015|pp=21–22}} The earliest record of Digambara beliefs is contained in the Prakrit ''Suttapahuda'' of [[Kundakunda]].{{sfn|Jaini|1991|p=3}}

The earliest mention and description of the schism is in the 5th century CE Śvetāmbara texts. Digambara texts do not mention the schism at least until the 10th century CE.{{sfn|Dundas|2002|pp=46-48}} Even after a much later mention of the schism, several important Digambara texts differ greatly on the narrative about the Śvetāmbara sect's emergence. Bhadrabāhucaritra by Digambara monk Ratnanandi states that the Śvetāmbara sect emerged after the famine in Magadha. While this is one account of the schism as per the Digambara scriptures, another alternate story is described in Darśanasār, also a Digambara text authored by Digambara monk Devasena states that the Śvetāmbara sect emerged in [[Vallabhi]] in [[Saurashtra (region)|Saurashtra]] 136 years after the death of Vikramaditya (or 50 AD) after a monk named Jinacandra spread the narrative that women could attain omniscience and salvation.<ref>{{Cite web |last=Devasena | first=Digambara | url=https://archive.org/details/Darshansar/page/1/mode/1up | title=Darśanasār}}</ref> It is worth mentioning that none of the two accounts from Digambara texts are confirmed and are believed to be much later additions (at least after 10th century CE).{{sfn|Dundas|2002|pp=47-48}} [[Pattavali]]s of both the sects confirm that there did not exist a pupil of Bhadrabāhu who was named Jinacandra.<ref>{{Cite web |url= https://sacred-texts.com/jai/sbe22/sbe2290.htm | last=Jacobi | first=Hermann | title=Gaina Sutras}}</ref> On the contrary, such anomalies are not observed in Śvetāmbara texts which describe only one account of the schism i.e., the one about Sahasramalla or [[Sivabhuti]].<ref>{{Cite web |url=https://archive.org/details/in.ernet.dli.2015.124514/page/n143/mode/2up?view=theater | last=Bhandarkar | first=R. G. | title=Report On The Search For Sanskrit Manuscripts In The Bombay Presidency}}</ref><ref>{{Cite web |last=Dahyalal Mehta |first=Dhirajlal |title=Nihnavad |url=https://jainqq.org/explore/032122/221}}</ref>

Digambaras and Śvētāmbara differ in their practices and dress code,{{sfn|Jones|Ryan|2007|p=211}}{{sfn|Umakant P. Shah|1987|p=5}}{{sfn|Dundas|2002|pp=31–33}} interpretations of teachings,{{sfn|Umakant P. Shah|1987|p=5}}{{sfn|Jaini|2000|pp=27–28}} and on Jain history especially concerning the ''tirthankaras''.{{sfn|Kailash Chand Jain|1991|p=12}}{{sfn|Natubhai Shah|2004|pp=73–74}}{{sfn|Dundas|2002|p=21}}{{sfn|Umakant P. Shah|1987|p=17}}{{sfn|Umakant P. Shah|1987|pp=79–80}} Their monasticism rules differ,{{sfn|Dalal|2010a|p=167}} as does their [[iconography]].{{sfn|Dalal|2010a|p=167}} Śvētāmbara has had more female than male mendicants,{{sfn|Cort|2001a|p=47}} where Digambara has mostly had male monks{{sfn|Flügel|2006|pp=314–331, 353–361}} and considers males closest to the soul's liberation.{{sfn|Long|2013|pp=36–37}}{{sfn|Harvey|2016|pp=182–183}} The Śvētāmbaras believe that women can also achieve liberation through asceticism{{sfn|Harvey|2016|pp=182–183}}{{sfn|Dundas|2002|pp=55–59}} and state that the 19th ''Tirthankara'' [[Māllīnātha]] was female,{{sfn|Vallely|2002|p=15}} which Digambara rejects.{{sfn|Dundas|2002|p=56}} Early Jain images from Mathura depict Digambara iconography until late fifth century CE where Svetambara iconography starts appearing.{{sfn|Vyas|1995|p=16}}

Several scholars and scriptures of other religions as well as those of their counterpart [[Śvetāmbara]] Jains<ref>{{Cite web |title=Gender and Salvation |url=https://publishing.cdlib.org/ucpressebooks/view?docId=ft138nb0wk&chunk.id=d0e6969&toc.depth=1&toc.id=d0e6841&brand=ucpress |access-date=2024-08-01 |website=publishing.cdlib.org}}</ref> [[Digambara#Criticism of Digambara sect|criticize Digambara sect's practices]] of public nudity as well as their belief that women are incapable of attaining spiritual liberation.<ref>{{Cite book |url=https://books.google.com/books?id=12XEBENpExoC&q=Naked |title=The Ādi Granth: Or, Holy Scriptures of the Sikhs |date=1877 |publisher=Wm. H. Allen |language=en}}</ref><ref>{{Cite web |title=Nudity |url=https://www.alislam.org/articles/nudity/ |access-date=2024-08-01 |language=en}}</ref><ref>{{Cite web |title=Guide To Buddhism A To Z |url=https://www.buddhisma2z.com/content.php?id=288#:~:text=The%20Buddha%20made%20it%20a,I,305). |access-date=2024-08-01 |website=www.buddhisma2z.com}}</ref>

Excavations at Mathura revealed Jain statues from the time of the [[Kushan Empire]] (c.{{nbsp}}1st century CE).{{sfn|Jaini|2000|p=167}} ''Tirthankara'' represented without clothes, and monks with cloth wrapped around the left arm, are identified as the ''Ardhaphalaka'' (half-clothed) mentioned in texts.{{sfn|Jaini|2000|p=167}} The [[Yapaniya]]s, believed to have originated from the ''Ardhaphalaka'', followed Digambara nudity along with several Śvētāmbara beliefs.{{sfn|Jaini|2000|p=167}} In the modern era, according to Flügel, new Jain religious movements that are a "primarily devotional form of Jainism" have developed which resemble "Jain Mahayana" style devotionalism.{{sfn|Flügel|2005|pp=194–243}}