$JES 904 Compendium of Jainism (Jain Academic Bowl Manual 3rd Edition)

Author(s): JAINA Education Committee
Publisher: JAINA Education Committee

Page 268

JAIN HISTORY LITERATURE and SECTS
E01 - History of Jain Traditions and Sects
Murtipujak Murtipujak Shvetämbars are the worshippers of idols. They offer flowers, fruits, sandalwood, etc. to their idols and adorn them with rich clothes and jeweled ornaments. Their ascetics cover their mouths with a piece of cloth (Muhapatti) while speaking; at other times, they keep the cloth in their hands. They stay in specially reserved buildings known as Upäshrays. The ascetics collect food in their bowls from the Shravaks' houses (called Gochari) and eat wherever they are staying at the Upäshray. Though the Murtipujak Shvetämbars are concentrated mostly in Maharashtra, Rajasthan, and Gujarat, they are also found scattered all over India. Sthänakaväsi The Sthänakaväsi arose as reformers, curtailing the excesses of renegade monks or "yatis" by creating a sect of non-idol worshippers under the leadership of Lonkäshah (explained in more detail below). The ascetics of the Sthänakaväsi cover their mouths with a piece of cloth (Muhapatti) all the time. Sthanakaväsi adherents accept the authenticity of 32 of 45 Agam scriptures of the Shvetämbar Murtipujaks. The Sthänakaväsis are also mainly located in Gujarat, Punjab, Hariyana, and Rajasthan. Teräpanthi The Teräpanthi sub sect is derived from the Sthänakaväsi sect and was founded by Swami Bhikkanaji Maharaj. He was formerly a Sthänakaväsi monk and had been initiated by his Guru, Acharya Raghunatha. However, Swami Bhikkanaji had differences with his Guru on several aspects of religious practices of Sthänakaväsi ascetics and when these took a serious turn, he founded the Teräpantha sect in 1760 A.D. The Teräpanthi sect, like the Sthänakaväsi from which it separated in the eighteenth century, does not worship images or idols. Notably, members of this sect consider mercy and charity work the social duty of laypeople (Laukik Dharma). However, the proper way (religious way) to consider mercy and charity work is to give to the people who are practicing vows (Virati). The Teräpanthis are very organized under the complete direction of one Achärya. In 1936, this position was passed to the 21-year-old Acharya Tulsi, who was to transform the Teräpanthi. He traveled to almost every part of India. He showed particular concern for education, putting emphasis on study, research, and writing by Teräpanthi monks and by nuns as well. The Jain Vishwa Bhärati, recognized by the Government of India as a university centered around the Jain philosophy, emerged from his work. Additionally, in 1949, Acharya Tulsi initiated the Anu-vrata movement for moral upliftment, creating an honest, nonviolent, non-exploitative society. Some of its members are non-Jains. In 1980,he introduced another innovation with the initiation of the first of a new order of Saman and Samani. Whilst dedicated to the life of nuns and monks, they are excluded from the prohibitions on traveling in vehicles and on eating at lay peoples' home (alone and in an isolated place) as well as from certain rules incumbent on the full-fledged mendicant. After Achärya
Tulsi, Acharya Mahaprajnaji has held this position since 2003. Digambar Sub Sects
In recent centuries, Digambars also experienced a significant revival during the late sixteenth century. The Digambar sect has been divided into the following major sub-sects: Bisapantha, Teräpantha, and Taranapantha or Samaiyapantha. They experienced a significant revival through a famous poet and scholar named Banarasidäs. He was born in a Shvetämbar family and was an easy going youth; however, he happened to read Samaysär and was very much impressed. He then wrote Samaysär-Nätak, a dramatic version of Samaysär. As a devout scholar of the works of Kunda-Kundächärya, he revolted against the lax behavior of Bhattäraks (temple head person of Digambar temple) because he felt their ritualistic practices were excessive and involved a high degree of Himsä in offering flowers, fruits and sweets in temple rituals. He called for abolishment of such offerings such as flowers, fruits, sweets etc from daily rituals in the temples.
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Compendium of Jainism - 2015