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Jain monasticism refers to the order ofmonks andnuns in theJain community and can be divided into two majordenominations: theDigambara and theŚvētāmbara. The monastic practices of the two major sects vary greatly, but the major principles of both are identical. Fivemahāvratas (Great Vows), from Mahavira's teachings, are followed by all Jain ascetics of both the sects. Historians believe that a united Jainsangha (community) existed before 367 BCE, about 160 years after themoksha (liberation) of Mahavira. The community then gradually divided into the major denominations. However, no evidence indicate when the schism between theDigambaras and theŚvetāmbaras happened.

Digambaras use the wordmuṇi for male monastics andaryika for female monastics.Svetambara monks are also callednirgrantha (without bonds).^[1][2]Śvētāmbaras also use the wordmuṇi for male monastics but use the termsadhvis for female monastics.^[3]

Mahavira had 11chief disciples,Indrabhuti Gautama being the most senior.^[4] Each chief disciple was made responsible for 250 to 500 monks.^[4] TheJain sangha (community) was led and administered by an organised system consisting ofacharyas (leaders),upadhyayas (teachers),sthaviras (motivators of self-discipline),pravartakas (preachers) andganis (leader of smaller groups of monks).^[5] Other titles includedpanyasa (canonical text experts),mahattara (female leader) andpravartini (female preacher).^[5]

The leadership of Jain order passed from Mahavira to Indrabhuti, who was succeeded bySudharma (607–506 BCE).^[5][6] After 12 years, it was further passed on toJambu (543–449 BCE), Prabhava (443–338 BCE) and Shayyambhava (377–315 BCE).^[5][6]

Historians believe that a united Jain community existed before 367 BCE, about 160 years after themoksha (liberation) of Mahavira. The community then gradually divided into twodenominations: theDigambara and theŚvētāmbara.^[7] TheKalpa Sūtra describes Mahavira's asceticism in detail; from it and from theĀcārāṅga Sūtra, most of theŚvetāmbara ascetic practices (including the restraints and regulations) are derived:^[8]

The Venerable Ascetic Mahavira for a year and a month wore clothes; after that time he walked about naked, and accepted the alms in the hollow of his hand. For more than twelve years the Venerable Ascetic Mahavira neglected his body and abandoned the care of it; he with equanimity bore, underwent, and suffered all pleasant or unpleasant occurrences arising from divine powers, men, or animals.

Henceforth the Venerable Ascetic Mahavira was houseless, circumspect in his walking, circumspect in his speaking, circumspect in his begging, circumspect in his accepting (anything), in the carrying of his outfit and drinking vessel; circumspect in evacuating excrement, urine, saliva, mucus, and uncleanliness of the body; circumspect in his thoughts, circumspect in his words, circumspect in his acts; guarding his thoughts, guarding his words, guarding his acts, guarding his senses, guarding his chastity; without wrath, without pride, without deceit, without greed; calm, tranquil, composed, liberated, free from temptations, without egoism, without property; he had cut off all earthly ties, and was not stained by any worldliness: as water does not adhere to a copper vessel, orcollyrium to mother of pearl (so sins found no place in him); his course was unobstructed like that of Life; like the firmament he wanted no support; like the wind he knew no obstacles; his heart was pure like the water (of rivers or tanks) in autumn; nothing could soil him like the leaf of a lotus; his senses were well protected like those of a tortoise; he was single and alone like the horn of a rhinoceros; he was free like a bird; he was always waking like the fabulous bird Bharundal, valorous like an elephant, strong like a bull, difficult to attack like a lion, steady and firm like Mount Mandara, deep like the ocean, mild like the moon, refulgent like the sun, pure like excellent gold'; like the earth he patiently bore everything; like a well-kindled fire he shone in his splendour.

AŚvētāmbara initiation involves a procession in which the initiate symbolically disposes of his material wealth and makes donations. This is followed by another ritual in which the initiate receives a small broom made of wool called "Rajoharan" from their mentor as a symbol of welcome into the monastic order.^[11] The initiate then puts on monastic clothing and plucks out hair by hand. Further rituals formally initiate them into the monastic order. TheŚvētāmbara Terapanth andSthanakwasi sects request written permission from a person's parents before initiating them into the ascetic order.^[12]

The earliest known texts often ask for ascetics to be in complete solitude, identifying the isolation of soul and non-soul. However, soon after Mahavira'snirvana ascetics organized themselves into groups.^[3] A few examples of ascetics living in complete solitude are found in bothDigambara andŚvetāmbara sects.^[13] Jain ascetics are detached from social and worldly activities; all activities are aimed at self-purification for self-realization as well as to spread the word ofJainism. They follow established guidelines for daily worship and austerity.^{[11][better source needed]}

The monk's daily routine is broadly structured by three ideological formulae: the five great vows (mahavrata), the eight matrices of doctrine (pravacana-matrka), and the six obligatory actions (avasyaka). The first two are restrictions, and the third is positively framed in what the monk is encouraged to do daily.^[14] Ascetics do not have a home or possessions.^[3] They choose austerity, avoid services such as telephones and electricity.^{[15][better source needed]} Monks engage in activities such as meditation, seeking knowledge and acquiring self-discipline.^[16] Jain monks and advanced laypeople avoid eating after sunset, observing a vow ofratri-bhojana-tyaga-vrata.^[17]Digambara monks eat only once a day and do not use utensils.^[17]

TheYati of theŚvētāmbara sect and theBhattaraka of the Digambara Terapanth do not wander; they usually live in temples and perform daily rituals.^[3] The monks rise before dawn, most around 5:00 a.m. but some as early as 2:00 a.m.

Fivemahāvratas (Great Vows), from Mahavira's teachings, are followed by all Jain ascetics. Although Jain householders are also required to observe them, ascetics are bound more strictly.^[18]

Monks and nuns from theDigambara traditions are assigned to ranks:^[19]

In theDigambara tradition, an ascetic rises fromkshullak (one who uses two pieces of cloth) throughAilak (uses one piece of cloth) tomuni (orsadhu). Over time a number of designations were mentioned in shastras, such asgani,pannyas andpravartak. The Śvētāmbara Terapanth sect has a new rank of junior monks,samana.^[20]

Monks of theŚvetāmbara Murtipujaka sect rise frommuni toupaadhyaay, and later toacharya based on their knowledge of the scriptures and seniority. This is in accordance with theNamokar Mantra.^[21]

Digambara monks wear no clothing.^[22] Digambara nuns (or Aryikas) wear plain, seamless whitesaris.^[7] All Digambara monks and nuns traditionally carry only three things: amor-pichhi (peacock-feather whisk), akamandalu (water pot) andshastras (scriptures).^[23]

Śvētāmbara monastics wear white, seamless clothing. They also carry scriptures with them. Additionally, they have arajoharan (woollen broom), dandasan (long stick), andalms bowl to beg for food.^[7]

Chaturmas is the four-month monsoon period during which ascetics stay in one place to reduce the risk of accidentally killing insects and other small forms of life which thrive during the rains. This period is suitable forsravakas to renew their faith by listening to teachings of thedharma, meditation andvratas (acts of self-control).^[24]

DuringChaturmas, a fewsadhus of each group give a dailypravacana orvyakhyana (sermon) attended mostly by shravakas and shravikas (lay followers of Jainism). During their eight months of travel, thesadhus give sermons whenever requested (most often when they arrive in a new village or town during traveling).^[25]

The festival ofParyushana, celebrated byŚvetāmbaras falls during theChaturmaas. TheŚvetāmbara Murtipujak monks read and recite the holy textKalpa Sūtra duringParyushana. TheKalpa Sūtra also prescribes the conduct monks must follow during theChaturmaas.^[8]

Digambara monks follow 28vratas (vows): fivemahāvratas (Great Vows); fivesamitis (regulations); the five-fold control of the senses (pañcendriya nirodha); sixŞadāvaśyakas (essential duties), and sevenniyamas (restrictions).^[26]

• List of Jain ascetics
• Jain schools and branches
• Ācārāṅga Sūtra
• Kalpa Sūtra

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