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412
The Unknown Pilgrims
to the primitive ideal, the ascetics have, on the whole, returned to the itinerant life.
The sādhvis and äryikās followed the example of the ācāryas and munis, both in regard to stability and in regard to reform. On account of the internal structure and prevailing outlook of the samgha, it was never feasible for a movement to be launched by any of their number; however certain ones, from the beginning of the last century, have been courageous pioneers within their own group.
Among the Svetāmbaras the major differences revolve chiefly around worship. Thus there are two distinct groups: the Mūrtipūjakas who perform pūjă (temple-worship) and the Sthānakavāsis and Teräpanthis 10 who offer bhāva-pūjā (inner worship) in buildings set aside for their spiritual exercises. The majority of Mūrtipūjaka sādhvis belong to the Tapāgaccha, the remainder to the Kharataragaccha. 11 Apart from the question of bhāva-pūja addressed to the tirtharkaras, for which the Murtipūjaka sādhvis repair to the temple, while the Sthānakavāsis and Terāpanthis stay in their temporary lodging-place, there is not essential difference between them as to spirituality, doctrine, rules or rituals; there are simply particularities proper to each community. These which have a certain importance are indicated in the course of this Part.
Among the Digambaras, on account, probably, of the radical austerity of the munis' way of life and also on account of the decreasing number of members of the samgha, the laxity of life was for several centuries fairly general. It required all the ardent fervour and spiritual vigour of the great poet Banarasidasa, at the beginning of the XVIth century, to disturb the torpor of those who were comfortably installed in their monasteries and to set in motion a salutary awakening and renewal. 12 The munis and āryikās of today area a tiny minority, a minority which compels itself to live in
10 Cf. P 200; 247.
11 Cf. P 177.
12 P 171-172.
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