The Chaturvidha Sangha There are vast differences between the practices of the Śvetāmbaras and the Digambaras with some fundamental overlaps. Śvetāmbara scriptures divide the
Jain Sangha into four parts and the congregation is popularly known as the
chaturvidha sangha (a
sangha comprising four parts). The four parts are monks, nuns, male lay followers (also known as
śrāvakas), and female lay followers (also known as
śrāvikās). Religious practices of the Śvetāmbara sect differ for each section (monastics and laity) of the
sangha.
Monasticism Preparing for Initiation Right before initiation, an ascetic-to-be performs his/her final
puja of the
Tirthankara idols. Monks and nuns are not permitted to perform
puja of the idols because they are not permitted to bathe all their life and Śvetāmbara scriptures only permit a person with clean body and after bathing may perform
puja of the idols. Ceremonious donation of all world possessions is performed before initiation.
Initiation Upon initiation, a monk or a nun renounces all worldly possessions and relations, takes the
Five Vows and tears his/her hair out. A newly-initiated monk/nun is ceremoniously given the
rajoharan by their preceptor (who is always only an
acharya). Unlike as in the Digambara sect where monks and nuns are not forbidden from touching each other and lay-followers of the opposite gender, monks and nuns of the Śvetāmbara sect do not touch persons of the opposite gender (neither mendicants nor lay-followers of the opposite gender) and observe extreme
celibacy all their life.
Jain monks carrying colapatta'' cloth on their left hand found in the ruins of Mathura (
Brooklyn Museum 87.188.5). This cloth carrying tradition to cover genitalia by ancient Jain monks in principle resembles the beliefs of the Śvetāmbara and now extinct Yapaniya subtradition.|center
Begging for Alms Unlike ascetics of the Digambara sect, ascetics of the Śvetāmbara sect beg for alms from multiple households as the
Ācārāṅga Sūtra describes how begging for alms for an entire meal from a single household does not fall under fault-free food that Jain monks must consume as it might aggrieve the householder they accept food from. Becoming the medium for a householder's grievance is unacceptable as per a mendicant's conduct. 42 faults of food are described which a monk or a nun must assess before accepting it as alms. They may only consume food free from the 42 faults (as described in the
Ācārāṅga Sūtra) and boiled water between the period from 48 minutes after sunrise and until 48 minutes before sunset. However, monks and nuns of the Śvetāmbara sect actively perform and promote and inspire the laity to perform
fasting to obtain control over the senses.
Wandering Mendicants constantly wander for 8 months of a year (except the 4 months of the
chaturmasya) on foot. The reason mendicants must wander is to regulate their senses of possession and to spread the word of
Jainism. The
Ācārāṅga Sūtra describes that for a mendicant, staying at one place for a period extending more than 1 month is not permitted. The reason for that is to regulate possession. A mendicant staying at one place for longer periods of time might begin getting attached to the place and such attachments must be avoided and if developed, given up. However, during the 4 months of the
chaturmasya, rains are expected and there is an increase in the number of insects on ground. Mendicants must not step on insects to practice
ahimsa and therefore, they are required to stay at one place for those 4 months. Stepping on grass and on water or wet ground is not permitted due to their tendency to have life. Most mendicants give religious sermons and spread the word of
Jainism wherever they wander. Usually, nowadays, several Jain temples have spaces that are used for general purposes that mendicants may use after obtaining permission from the temple management. This is particularly important as if the space was constructed for the purpose of housing mendicants, even temporarily, it becomes unfit for use by mendicants. That is because it no longer remains 'free of faults' since mendicants become a medium of violence as well as possession here. This is discussed in the
Ācārāṅga Sūtra at length.
Classes of Monks Monks of the Śvetāmbara sect are categorized among the classes as described in the
Namokar Mantra. Each newly initiated monk is a
sadhu (the fifth class as described in the fifth line of the
Namokar Mantra). After attaining sufficient spiritual and scriptural knowledge along with experience of the monastic life, a
sadhu may be promoted to the status of an
upadhyaya (the fourth class as described in the fourth line of the
Namokar Mantra). Finally, after sufficient spiritual education, a monk is promoted to the status of an
acharya.
Acharyas are spiritual heads of the said monastic order. Usually each of the 4
gacchas has a spiritual preceptor of the highest order and who is referred to as the
gacchadhipati of the said
gaccha. A
gacchadhipati is an
acharya. Each of
Kharata Gaccha,
Achal Gaccha, and
Parshvachandra Gaccha have one
gacchadhipati each. However,
Tapa Gaccha has 21
gacchadhipatis as it is further sub-divided into various
samudaays (smaller sections of a
gaccha). Some of the major
samudaays of the
Tapa Gaccha are -
Buddhisagarsuri Samudaay,
Sagaranand (or Anandsagar) Samudaay, Kalapurnasuri Samudaay, Bhuvanbhanusuri Samudaay etc. Another class of monks is
ganivarya who are spiritual heads of a small sub-section of monks in a
samudaay. Other classes of monks such as
panyaas and
upapanyaas also exist.
Other Duties Śvetāmbara monks also perform other miscellaneous functions and duties. Some of them are as described below: - • Writing non-canonical scriptures (including commentaries on canonical scriptures) such as
Hemachandra's
Yogaśāstra, Haribhadra's
Yogadṛṣṭisamuccaya, Yashovijaya's
Gyānsār Jinabhadra's
Viśeśāvaśyaka Bhaśya. • Accepting confessions from and giving tasks to make up for their sins to the laity (
alochana or
prāyaścitta). •
Acharyas perform consecration of temple lands and idols in a ritual known as
anjana-śalākā. • Training the lay followers who seek initiation in the near future. • Regularly performing
Pratikramana.
Laity The Śvetāmbara canon defines some guidelines and duties for lay followers (
śrāvakas and
śrāvikās) of
Jainism to fulfill. Some of them are summarized as follows: -
12 Vrats (Vows) of Householders Scriptures describe 12 vows that a householder must take in order to bind minimum
karma. These 12 vows are also taken by lay followers of the Digambara sect as well as the aniconic offshoots of the Śvetāmbara sect. They are one of the very few points that both the sects agree upon. They summarize almost all duties a householder must perform as part of the
Jain sangha. They are classified into 3 categories. Following is a list of the 12 vows of a householder: - • 5
Aṇuvratas •
Sthūla Prāṇātipāta Viramaṇ Vrat: A toned-down version of the
Ahimsa M
ahāvrat followed by the mendicants. Minimal and unavoidable violence is acceptable on householders' part and they are not required to follow
ahimsa (non-violence) as mendicants follow. •
Sthūla Mṛṣāvāda Viramaṇ Vrat: This is a toned-down version of the
Satya Mahāvrat followed by the mendicants. Householders are directed to avoid speaking lies. •
Sthūla Adattādāna Viramaṇ Vrat: This is a milder form of the
Achaurya Mahāvrat followed by monks and nuns. Householders are discouraged from stealing anything that is not theirs or is not given to them. •
Sthūla Maithuna Viramaṇ Vrat: This is a toned-down form of the
Brahmacharya Mahāvrat taken by the mendicants. Householders are discouraged from engaging in adultery with anyone other than their partner for any purpose. •
Sthūla Parigrah Viramaṇ Vrat: This is a milder form of the mendicants'
Aparigrah Mahāvrat. Householders are discouraged from holding assets more than their requirement and needs. Being too deeply involved in worldly and materialistic pleasures is a hindrance to the attainment of
moksha. • 3
Guṇavratas •
Deśāvakāśika Vrat: This vow entails the completion of 2
pratikramanas and 8
sāmāyikas. •
Pauṣadha Vrat: This vow is taken for a specific period of time and is given by a mendicant only. During this time, the lay follower becomes equivalent to a mendicant and must practice the
Five Vows just like they do. The follower must also beg for alms and follow all rule, rites, and rituals a mendicant follows. •
Atithi Saṃvibhāga Vrat: This vow promotes charity among the lay followers in that they are encouraged to donate their belongings to monks, nuns, and other needy people. It is believed that this vow, if taken and followed seriously, leads to a reduction in attachment to the worldly and materialistic pleasures.
6 Āvaśyakas (Essential Observances) of Householders 6 essential observances have been considered necessary for a lay follower to practice regularly in both the sects. However, the observances are different in each sect. Mendicants also observe these regularly and it is believed that these essential observances help one maintain discipline as well as bind least and shed most
karma. Following are the 6 essential observances of
śrāvakas and
śrāvikās of the Śvetāmbara sect: - •
Sāmāyika: This concept is considered to be so important that it occurs in the 12 vows as well as 6 essential observances. It has also been a subject of great discussion in the canonical scripture
Uttaradhyayana Sutra. A lay follower embraces equanimity for 48 minutes and that is how purification of soul happens. Most Śvetāmbara lay-followers perform worshipping of idols in three main formats: - •
Aṅga Pūjā (Worshipping by anointing various parts of the idol): Such worshipping is performed by anointing various parts of the idol using several objects of worship, including water, saffron mixed with sandalwood paste,
Vāsakṣepa (sandalwood powder),
Yakṣakardama (a fragrant ointment) etc. According to scriptures, such worshipping is performed only using '
uttam dravya (excellent and possibly expensive objects of worship). by anointing the idol with saffron and sandalwood mixture as per ancient rituals of Kesariyaji temple and of the Śvetāmbara sectMendicants are not allowed to perform worshipping using such objects as they do not own materialistic objects and have already renounced them. Also the violence that can be caused towards small creatures and beings during such worshipping is unacceptable according to a mendicant's conduct as described in the scriptures. Householders are not supposed to follow such micro levels of non-violence and must perform idol worship as it has more merits (extolling qualities of
tirthankaras and eventually attaining such a state) than demerits as described in the canon. Another form of such worship is
Aṅga Rachanā or
Āṅgī, which refers to the devotional worshipping of the idol by decorating it with a devotedly designed armor of vibrant objects such as stones, clothes, and other colorful objects that are obtained by pure methods and sources. •
Agra Pūjā (Worshipping of the idol without touching it): Such worshipping is performed by placing objects of worship in front of the idol and reciting
Prakrit or
Sanskrit prayers, or singing devotional hymns. Objects of worship include,
Dhūp (incense),
Dīpa (lamp),
Akṣata (raw rice grains),
Fal (fruits), and
Naivedya (sweets). Each object of worshipping has its own significance and reason. These 5, in combination with
Jal Pūjā (bathing the idol with water),
Kesar Pūjā (worshipping with idol by anointing it with a mixture of sandalwood paste and saffron), and
Kusum Pūjā (worshipping the idol by placing flower on its parts) are collectively known as
Aṣṭaprakāri Pūjā. Mendicants cannot perform this form of worshipping as well as the material used for such worshipping can cause violence against small creatures and a mendicant must strictly follow the
Five Vows of which non-violence is the first. However, householders may perform such worshipping as the vows they follow do not entail practicing such micro-level of non-violence. •
Bhāva Pūjā (worshipping of the idol through emotions without using objects of worship): This form of worshipping includes singing
stavans and
stutis (devotional hymns) extolling the life and qualities of a
tirthankara. A sequence of several
Prakrit and some
Sanskrit prayers extolling a
tirthankara in particular seating positions is known as
Caityavandan.
Caityavandan is usually performed in two postures
Yogamudrā and
Muktāśuktimudrā. It also includes 2
kayotsargas and at least 3 hymns and a recitation of major Jain hymns and prayers including
Namokar Mantra,
Uvasaggaharam Stotra, and
Logassa Sutra. It is considered to be a standard form of
Bhāva Pūjā amongst the Śvetāmbara laity. Digambaras strictly do not have such form of worshipping of their idols.
Bhāva Pūjā does not include the use of any materialistic objects of worship and therefore, can be performed by the mendicants. In fact, devotional hymns are usually authored by the Śvetāmbara mendicants which is why the Śvetāmbara sect has huge and rich literature on devotional worship of the
tirthankaras. Other popular ritualistic bathing is
Śakrastava Abhiṣeka which is performed parallel to the recitation of the hymn of the same name authored by
Acharya Siddhasenadiwakarsuri.
Vyākhyāna and Guruvandan (Interaction with Mendicants) The
Chaturvidha Sangha has 4 pillars and
śrāvakas and
śrāvikās (lay followers) derive their knowledge of the religion and its practices from the other two pillars - mendicants (monks and nuns).
Vyākhyāna refers to the religious sermons that the mendicants give. It is a result of these sermons that Jainism is propagated to the lay followers. Since reading scriptures without the preceptor's permission is considered to be a grave sin, lay followers (householders) derive all their knowledge of the religion and scriptures as well as their duties and responsibilities from the mendicants' v
yākhyānas. As such, even though attending
vyākhyānas is not an essential part as per scriptures, lay followers are always encouraged to attend them regularly to learn principles of Jainism. A formal procedure of greeting the preceptor by reciting 2 ancient
Prakrit prayers -
Icchakāra Sutra and
Abbhuthio Sutra and 4
Khamāsamaṉas in a particular sequence is known as
Guruvandan. The practice of
Guruvandan is only performed by householders of the Śvetāmbara sect. == Religious festivals ==