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Mūrtipūjaka (lit. "image-worshipper"), also known asDerāvāsī ("temple-dweller")[1] orMandir Mārgī ("follower of the temple path"),[1] is the largest sect ofŚvetāmbaraJainism.[2] Mūrtipūjaka Jains differ from both ŚvetāmbaraSthānakavāsī andŚvetāmbara Terāpanthī Jains in that they worship images of theTīrthaṅkaras. Mūrtipūjaka may also generally describe members of both the Śvetāmbara andDigambara traditions who use idols (mūrti) in their worship (pūjā).[3]
According to Nalini Balbir, all Śvetāmbara sects agree upon "the authority of the Śvetāmbara canonical scriptures, with slight differences; claims of monastic descent fromSudharman, except for theUpakeśa Gaccha; [and] white monastic robes [for] monks and nuns."[4] However, despite these commonalities, a central division exists between each of the sects as related to the use of images in worship.[5]
Indeed, the early Jain reformer Loṅkā Śāh used the term "mūrtipūjaka" to classify an image-worshipping Jain from other kinds.[4] Loṅkā is generally presented in his biographies as a scribe who lived in the Gujarat region during the 15th century.[6] His occupation allowed him access to many Jain scriptures and manuscripts, which he interpreted to lack references to the construction of temples or the worship of images, despite both being prevalent at the time and also idols belonging to the time of Lord Mahavira being worshiped. He argued that these practices were spiritually dangerous by grounding them as violations ofahiṃsā, the principle of non-injury central to Jain religion and philosophy.[7] According to Loṅkā, re-shaping the land to build temples leads to the destruction of microscopic organisms, andpūjā rituals entail "subtle forms of harm" through material offerings like flowers or incense.[8]
Loṅkā's lasting influence brought to light an aniconic impulse within a strict, doctrinal understanding of Jain teaching. The Śvetāmbara Sthānakavāsī and Terāpanthī sects accept this impulse, agreeing with Loṅkā that the most appropriate form of religious practice is mental worship (bhāva-pūjā), which is already performed bymendicants because the reliance on images and temples is indicative of an attachment to objects that is "spiritually counterproductive".[9]
Mūrtipūjaka Jains respond to the criticisms ofmūrti-pūjāin two ways: first, by revealing that it is, in fact, scripturally prevalent; and second, by saying that images are necessary for the spiritual practices of laypeople. The monkĀtmārām (1837 – 1896), who was originally a Śvetāmbara Sthānakavāsī monk and later became the mendicant leaderĀcārya Vijayānandasūri, discovered upon reading early Jain texts in Prakrit and their Sanskrit commentaries that there was an abundance of references to image worship. name="FJ">Cort, John (2010).Framing the Jina: Narratives of Icons and Idols in Jain History. Oxford, UK: Oxford University Press. pp. 6.ISBN 978-0195385021.</ref> This led him to believe that the non-Mūrtipūjaka position actually "contravened Jain scripture". name="FJ" />
Muni Bhadraṅkaravijaya considered image worship to cultivate morality by praising the qualities of the Tīrthaṅkaras and undergoing the ascetic practices associated with them. As such, given its disciplinary nature, "image worship will destroy a wide variety of karmas."[2] Bhadraṅkaravijaya also argued that given the current cosmic age, laity can't contemplate the Tīrthaṅkaras without the assistance of some mental prop or image. Thus, a key element of the Mūrtipūjaka response to the controversy of image worship is to view images as a tool to develop betterspiritual practices, especially amongst the laity.[10][11]
Outside the use of images in worship, Śvetāmbara Mūrtipūjaka Jains distinguish themselves in the use of themuhpattī. Themuhpattī is a small, rectangular piece of cloth placed over the mouth, traditionally used to prevent harming small organisms either by inhaling them or expelling breath onto them.[12] Mūrtipūjaka mendicants, according toPaul Dundas, they will simply hold it in place when necessary in situations such as reading of scriptures.[13][14] In contrast, Śvetāmbara Sthānakavāsī and Terāpanthī mendicants permanently wear themuhpattīexcept while eating. Laypeople will hold a similar cloth in front of their mouths during certain rituals, where it is intended to "prevent pollution of the sacred objects by [the laity's] breath."[15] However, Kristi Wiley notes that this is actually a different cloth from themuhpattī.[12]
Derived from the word for "tree" - or as Wiley also suggests, a derivation of the terms "going" or "traveling together"[16] - Śvetāmbara Mūrtipūjaka mendicants are divided into orders based on their pupillary lineages known asgacchas. Emerging between the 11th and 16th centuries, each of thegacchas claimed to represent a "truer" version of Jainism than another, and they often hotly contested one another in polemical debates and writings that argued against the laxity of mendicant regulations. Despite this, each of thegacchas shared a common ancestor, their respective records tracing back to the TīrthaṅkaraMahāvīra's disciple, Sudharman.[4] Although some 84 separate gacchas appeared since the 7th–8th century, and are still spoken of, only the following seem to have survived:[17]
As previously mentioned, theUpakeśa Gaccha is also identified as a Śvetāmbara sect which eventually died out during the end of the medieval era.[18] Unlike the orders listed above, they claim descent from the 23rd TīrthaṅkaraPārśvanātha.[4] According to Flügel, some Upakeśa Gaccha scholars like Devagupta Sūri considered "injury to living beings committed during the construction of temples and in the preparation ofpūjāwith flowers, fruits and water as a form of unavoidable or occupational violence (ārambhajā himsā)."[19] In this sense, they are congruent with other Mūrtipūjaka sects and their beliefs in that some forms of violence are permissible, or at least outweighed, by the value of temples andpūjā rituals.[6]
According to Jain tradition, in the first century, Vajrasensuri established fourKulas, subdivisions within the Swetambara Murtipujaka Jain community, to divide the community during time of drought to disperse them. They were: Chandra, Nirvriti, Vidyadhar and Nagendra. During 1000 to 1300 CE, the Gaccha replaced theseKula as basic divisions of community.
Although some 84 separate gacchas have appeared since the 7th–8th century, only a few have survived, such as theKharatara, theTapa, theAchal, the Paichand orParshwachandra Gaccha. While the gacchas do not differ from one another in matters of doctrine, they do differ on issues of practice, in particular those practices relating to the sacred calendar and to ritual. The various gacchas also trace their descent through different lineages.
The number of 84 Gacchas is still spoken of by the Jains, but the lists that have been hitherto published are very discordant. TheUpkeśa Gaccha is, historically, the oldest of all. It is also the only one of the 84gacchas that follows the lineage ofParshvanatha.[20][21][22] The rest follow the lineage ofMahavira. The following was obtained from a member of the sect as being their recognized list,--and allowing for differences of spelling, nearly every name may be recognized in those previously published by Mr. H. G. Briggs or Colonel Miles.[23]
The eighty fourgacchas of the Jains:[24]
Tapa Gaccha was founded by Jagatchandrasuri inVikram Samvat 1285 (1229 CE). He was given the title of "Tapa" (i.e., the meditative one) by the ruler ofMewar. It was a branch of theBrihad Gaccha founded by Udyotan Suri. Vijaydevsuri (1600–1657 AD) is considered one of major leader of lineage. They reformed monastic order of Śvetāmbara Jainism. As a result of this reform, most Śvetāmbara Jain monks today belong to Tapa Gaccha.[citation needed]
Kharatara Gaccha was founded by Vardhamana Suri[25] (till 1031). His teacher was a temple-dwelling monk. He rejected him because of not following texts.[26][25] His pupil, Jineshvara, got honorary title 'Kharatara' (Sharp witted or Fierce) because he defeated Suracharya, leader of Chaityavasis in public debate in 1023 at AnahilvadaPatan. So the Gaccha got his title. Another tradition regards Jinadatta Suri (1075-1154) as a founder of Gaccha.[25]
Achal Gaccha, also known as theVidhipakṣa orAnchal Gaccha (Hindi:अचलगच्छ or अंचलगच्छ) is one of the four existingGacchas and one of the 84gacchas of theŚvetāmbaraMurtipujaka sect ofJainism.[27][28] It was founded byAcharya Aryarakshitsuri in 1079 CE.Currently, Acharya Kalāprabhasāgarsuri is thegacchadhipati of Achal Gaccha who was declared as Gunodayasāgarsuri's successor after his demise in 2020. Acharya Kalāprabhasāgarsuri was formally coronated as thegacchadhipati of Achal Gaccha in 2022 inMulund.[29]
Other gaccha isParshwachandra Gaccha.
The Svetambara Murtipujak annual festivals, according to the Gujarati calendar, are:[30]
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