|The present Main temple has Tirthankar Ajitnath as main deity with charan of Jambuswami adorning the main vedi. After Jambuswami his charan were obtained and later on temple was built and they were placed by Mathura samaj. The mulnayak Ajitnath bhagwan pratima is really impressive and very beautiful made of white stone. It was discovered from Gwalior during some excavation work of land. There are 9 more vedis in main temple of Parasnath, Neminath, Mahavir bhagwan. Two special vedis are made here of standing karyotsargs statues of Pratham (first) Kevali Bahubali swami and Antim (last) Kevali Jambu swami facing each other adding glory and dignity to temple. The main temple has big hall which can accommodate 500+ people for puja and pravachans. The name Digambar means literally 'clothed in the quarters of the sky' and they are called 'sky-clad.' Nudity is the main doctrinal difference between the Shvetambaras and the Digambaras. The Digambara view on ascetic nakedness was put by Aparajita in the eighth century. The true monk must be completely naked; even a loincloth is a compromise. He must abandon all possessions and be no longer subject to the social considerations of pride and shame and to obey the vow of ahimsa, non-violence. The naked monk must follow the example of the Jinas, who were naked. As well, he may not use an alms-bowl, but has to use his hands cupped together as a bowl. He can eat only once a day.
There are doctrinal differences with the Shvetambaras over the Jinas. The Digambaras believe that kevalins, perfect saints, such as the Jinas live without food. In fact, the Jina can manifest no worldly activity and no longer has any bodily functions, for if he did his jiva, soul, would then change and he would not be omniscient. The Jinas teach by a magical divine sound. There are also differing accounts of the life of Mahavira. To the Digambaras, the embryo of Mahavira was not removed from the womb of Devananda to that of Trisala, as the Shvetambaras believe, and they do not follow the Shvetambara account of Mahavira being married and living the life of the householder until he was thirty.
In the Digambara tradition, women cannot gain moksha, liberation, unless they are first reborn as men. The Digambaras disown the Shvetambara canon, claiming that these texts were gradually lost during the first centuries after the Nirvana, death, of Mahavira. They give canonical status to two Prakrit works, Chapters on Karman and Chapters on Kasayas (Passion), both of which they claim were composed on the basis of the lost Drstivada. Of great importance to the Digambaras are the works of Kundakunda, such as Essence of the Doctrine. Essentially, the difference in doctrine is minor. Both the Shvetambara and Digambara traditions accept the Tattvarthasutra of Umasvati, who in the second century was the first systematize of Jain philosophy.The philosophy and ethics which form the foundation of Jainism are exactly the same for both the Shvetambaras and the Digambaras, and the five major vows of ahimsa, non-violence, satya, truth, asteya, non stealing, aparigraha, non-possession, and brahmacarya, celibacy, are central to their doctrine.