Like the Digambara sect,
the Svetambara sect has also been split into three main sub-sects:
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Murtipujaka,
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Sthanakvasi, and
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Terapanthi
Murtipujaka
The original stock of the
Svetambaras is known as Murtipujaka Svetambaras since they are the
thorough worshippers of idols. They offer flowers, fruits, saffron, etc.
to their idols and invariably adorn them with rich clothes and jeweled
ornaments.
Their ascetics cover their
mouth with strips of cloth while speaking, otherwise they keep them in
their hands. They stay in temples or in the specially reserved buildings
known as upasrayas. They collect food in their bowls from the
sravakas or householders' houses and eat at their place of stay.
The Murtipujaka sub-sect is
also known by terms like (i) Pujera (worshippers), (ii) Deravasi
(temple residents). (iii) Chaityavasi (temple residents) and
(iv) Mandira-margi (temple goers)
The Murtipujaka Svetambaras
are found scattered all over India for business purposes in large urban
centers, still they are concentrated mostly in Gujarat.
STHANAKVASI
The Sthanakvasi arose not
directly from the Svetambaras but as reformers of an older reforming sect,
viz., the Lonka sect of Jainism. This Lonka sect was founded in about 1474
A.D. by Lonkashaha, a rich and well-read merchant of Ahmedabad. The main
principle of this sect was not to practice idol-worship. Later on, some of
the members of the Lonka sect disapproved of the ways of life of their
ascetics, declaring that they lived less strictly than Mahavira would have
wished. A Lonka sect layman, Viraji of Surat, received initiation as a
Yati, i.e., an ascetic, and won great admiration on account of the
strictness of his life. Many people of the Lonka sect joined this reformer
and they took the name of Sthanakvasi, meaning those who do not have their
religious activities in temples but carry on their religious duties in
places known as Sthanakas which are like prayer-halls.
The Sthanakvasi are also
called by terms as (a) Dhundhiya (searchers) and (b)Sadhumargi
(followers of Sadhus, i.e., ascetics). Except on the crucial
point of idol-worship, Sthanakvasi do not differ much from other
Svetambara Jainas and hence now-a-days they invariably call themselves as
Svetambara Sthanakvasi. However, there are some differences between the
Sthanakvasi; and the Murtipujaka Svetambaras in the observance of some
religious practices. The Sthanakvasi do not believe in idol-worship at
all. As such they do not have temples but only sthanakas, that is,
prayer halls, where they carry on their religious fasts, festivals,
practices, prayers, discourses, etc. Further, the ascetics of Sthanakvasi
cover their mouths with strips of cloth for all the time and they do not
use the cloth of yellow or any other color (of course, except white).
Moreover, the Sthanakvasi admit the authenticity of only 31 of the
scriptures of Svetambaras. Furthermore, the Sthanakvasi do not have faith
in the places of pilgrimage and do not participate in the religious
festivals of Murtipujaka Svetambaras.
The Svetambara Sthanakvasi
are also spread in different business centers in India but they are found
mainly in Gujarat, Punjab, Harayana and Rajasthan.
It is interesting to note
that the two non-idolatrous sub-sects, viz., Taranapanthis among the
Digambaras and Sthanakvasi among the Svetambaras, came very late in the
history of the Jaina Church and to some extent it can safely be said that
the Mohammedan influence on the religious mind of India was greatly
responsible for their rise. In this connection Mrs. S. Stevenson observes:
"If one effect of the Mohammedan conquest, however, was to drive many of
the Jainas into closer union with their fellow idol-worshippers in the
face of iconoclasts. Another effect was to drive others away from idolatry
altogether. No oriental could hear a fellow oriental�s passionate outcry
against idolatry without doubts as to the righteousness of the practice
entering his mind, Naturally enough it is in Ahmedabad, the city of
Gujarat, that was most under Mohammedan influence, that we can first trace
the stirring of these doubts. About 1474 A.D. the Lonka sect, the first of
the non-idolatrous Jaina sects, arose and was followed by the Dhundhiya or
Sthanakvasi sect about 1653 A.D. dates which coincide strikingly with the
Lutheran and Puritan movements in Europe." (vide Heart of Jainism, p.
19).
Terapanthi
The terapanthi sub-sect is
derived from the Sthanakvasi; section. The Terapanthi sub-sect was founded
by Swami Bhikkanaji Maharaj. Swami Bhikkanaji was formerly a Sthanakvasi
saint and had initiation from his Guru, by name Acharya Raghunatha.
Swami Bhikkanaji had differences with his Guru on several aspects
of religious practices of Sthanakvasi ascetics and when these took a
serious turn, he founded Terapantha on the full-moon day in the month of
Asadha in the year V.S. 1817, i.e., 1760 A.D.
As Acharya Bh1kkanaji laid
stress on the 13 religious principles, namely, (i) five Mahavratas
(great vows), (ii) five samitis (regulations) and (iii) three
Guptis (controls or restraints), his sub-sect was known as the Tera
(meaning thirteen)-pantha sub-sect. In this connection it is
interesting to note that two other interpretations have been given for the
use of the term Terapantha for the sub-sect. According to one account, it
is mentioned that as there were only 13 monks and 13 laymen in the
pantha when it was founded, it was called as Tera(meaning
thirteen)-pantha. Sometimes another interpretation of the term
Terapantha is given by its followers. Tera means yours and
pantha means path; in other words, it means, "Oh! Lord Mahavira! it is
Thy path".
The Terapanthis are
non-idolatrous and are very finely organized under the complete direction
of one Acharya, that is, religious head. In its history of little
more than 200 years, the Terapantha had a succession of only 9 Acharyas
from the founder Acharya Bhikkanaji as the First Acharya
to the present Acharya Tulasi as the 9th Acharya.
This practice of regulating
the entire Pantha by one Acharya only has become a characteristic
feature of the Terapantha and an example for emulation by other Panthas.
It is noteworthy that all monks and nuns of the Terapantha
scrupulously follow the orders of their Acharya, preach under his guidance
and carry out all religious activities in accordance with his
instructions. Further, the Terapantha regularly observes a remarkable
festival known as Maryada Mahotasava. This distinctive festival is
celebrated every year on the 7th day of the bright half of the month of
Magha when all ascetics and lay disciples, male and female, meet
together at one predetermined place and discuss the various problems of
Terapanthis.
The penance of Terapanthis
is considered to be very severe. The dress of Terapanthi monks and nuns is
akin to that of Sthanakvasi monks and nuns. But there is a difference in
the length of muhapatti, i.e., a piece of white cloth kept always
on the mouth. The Terapanthis believe that idolatry does not provide
deliverance and attach importance to the practice of meditation.
Further, it may be stressed
that the Terapantha is known for its disciplined organization
characterized by one Acharya (i.e., religious head), one code of conduct
and one line of thought. The Terapanthis are considered reformists as they
emphasize simplicity in religion. For example, the Terapanthis do not even
construct monasteries for their monks, who inhabit a part of the house
which the householders build for themselves. Recently their religious
head, Acharya Tulasi, had started the Anuvrata Andolana, that is,
the small vow movement. which attempts to utilize the spiritual doctrines
of the Jainas for moral uplift of the masses in India.
The rise of Terapantha is
the last big schism in the Svetambara sect and this Pantha is
becoming popular. The Terapanthis are still limited in number and even
though they are noticed in different cities in India, they are
concentrated mainly in Bikaner, Jodhpur and Mewar areas of Rajasthan.
