Agam 24 Chhed 01 Nishith Sutra Part 01 Sthanakvasi

Author(s): Amarmuni, Kanhaiyalal Maharaj
Publisher: Amar Publications

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himself and started the sect in his own name. Out of this Lonkā sect there arose further sects in view of monastic rules. One Vīraji of Surat started another sect called the Sthānakavāsins or the Dhundia and merged the sect started by Lonkā.
The Sthānakvāsins accept Angas, upāngas as authoritative works, but there is difference so far as Chedasūtras, Prakirņas and the Mülasūtras are concerned. It is interesting to note the Sthānakavāsios do not allow their laymen to read the Chedasūtras. There are some differences between the Svetāmbaras and the Sthānakavāsins regarding the rules governing the monk's names, dress etc.
The Sthānakavāsi Sadhu retains his original name even after initiation into monastic life unlike the Svetāmbaras. The Sthanakavāsi Sädhus use Muhapatti on their mouth, by fastening the strings around the ears. No doubt the Svetāmbars possess, but use it vary rarely. While delivering a religious sermon, or making 'alocaria' or giving 'Ihamana'. The Sthānakavāsins do not have temples, since there is no idol-worship. Therefore, the monks and nuns spend much of their ime in study and meditation in the Sthanaka. Yet there are more points of similarities when one comes to the observance of monastic rules one should concede to the fact that the Sihānakavāsins are very modern, progressive in preserving the legacy of Mahāvīra, by spreading education among the monks and nuns, training them to study in the light of modern methodology of Research, asking them to acquire mastery over modern languages - English and other foreign languages.
After all what is the impact of Jaina Monastic life on the Jain Community? The Jain monks were not behind the Brahmanic saints in social upliftment, scholarly pursuits and religious refinement. There is no such thing rigid and obstinate enforcement of rules in the Monastic life. They had to be flexible in the contexts of social, cultural and geographical conditions prevailing in different regions. The most creditable part of Jain Monachism is that it has preserved the rarest manuscripts, literature on Jainism in excellent conditions. To conclude in the words of