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The Digambara sect, or those who are clothed in air, maintain that absolute nudity is a necessary condition of saintship: the other division or Śvetâmbaras, those who are dressed in white, admit that Mahâvîra went about naked, but hold that the use of clothes does not impede the highest sanctity, and also that such sanctity can be attained by women, which the Digambaras deny.
Several accounts of the founder are extant, but all were compiled by bitter opponents, for he was hated by Jains and Buddhists alike. His doctrine was closely allied to Jainism, especially the Digambara sect, but was probably more extravagant and anti-social.
Not being able to carry the entire quantity, they had carried as much as they could, throwing away the remainder. Digambara, i.e., in naked state. Nityada always, left out on the ground of redundancy. Bhutanam etc. is explained by Nilakantha as no swasya, and the vocative vibho is taken as Paramatman. Agatagamam implies, as explained by the commentator, praptasastrarahasyam.
The names of notable Digambara leaders like Jinasena and Guṇabhadra dating from this period are preserved and Jainism must in some districts have become the dominant religion. Inscriptions appear to attest the presence of Jainism at Girnar in the first century A.D. and subsequently Gujarat became a model Jain state after the conversion of King Kumarapala about 1160.
Even in the shops of the laity lamps are carefully screened to prevent insects from burning themselves. The principal divisions are the Digambara and Śvetâmbara as above described and an offshoot of the latter called Dhundia who refuse to use images in worship and are remarkable even among Jains for their aversion to taking life.
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