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Jain monasticism refers to the order of monks and nuns in the Jain community and can be divided into two major denominations: the Digambara and the Śvētāmbara. The monastic practices of the two major sects vary greatly, but the major principles of both are identical.
It is one of many "health-giving concepts" woven into the Jain belief system. [4] Murtipujaka monks and nuns also use the muhapatti when delivering a religious discourse. [5] The muhapatti is also viewed as a symbol of samyama, or "control of speech".
Female ascetics and Śvetāmbara male monks always wear un-stitched or minimally stitched white clothes. Digambara Jain monks do not wear clothes. A loin cloth which reaches up to the shins is called a Cholapattak. Another cloth to cover the upper part of the body is called Pangarani (Uttariya Vastra).
The monks are held to be of higher status than nuns in Digambara monasteries, states Jeffery Long. [1] From the Digambara monk's perspective, both Digambara nuns and Śvetāmbara monastic community are simply more pious Jain laypeople, who do not or are unable to fully practice the Jain monastic vows. [83]
A 1st- to 2nd–century CE water tank relief panel showing two ardhaphalaka Jain monks carrying colapatta cloth on their left hand found in the ruins of Mathura (Brooklyn Museum 87.188.5). [33] This cloth carrying tradition to cover genitalia by ancient Jain monks in principle resembles the beliefs of the Śvetāmbara and now extinct Yapaniya ...
Five Mahavratas of Jain ascetics. Per the Jain vows, the monks and nuns renounce all relations and possessions. Jain ascetics practice complete non-violence. Ahimsa is the first and foremost vow of a Jain ascetic. They do not hurt any living being, be it an insect or a human. They carry a special broom to sweep away any insects that may cross ...
Digambara monks tradition do not wear any clothes. They carry only a broom made up of fallen peacock feathers and a water gourd. [42] One of the most important scholar-monks of Digambara tradition was Acharya Kundakunda. He authored Prakrit texts such as Samayasara and Pravachansara. Samantabhadra was another important monk of this tradition. [43]
As Leonard Zwilling and Michael J. Sweet explain, the fear was that the broader populace would make incorrect assumptions about Jain mendicants if the napuṃsakas were ordained as monks or even if mendicants accepted alms from them. Thus, another reason why it was important to determine who was a part of the third-sex was to enforce mendicant ...