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{{Short description|Sub-tradition of Svetambara Jainism}} |
{{Short description|Sub-tradition of Svetambara Jainism}} |
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'''''Sthānakavāsī''''' is a [[sect]] of [[Śvetāmbara Jainism]] which was created in medieval era. The Sthanakvasi, whose name refers to the sect’s preference for performing religious duties at a secular place such as a monks’ meetinghouse (''sthanak'') rather than at a temple, is different from the [[Murtipujaka]] sect in that it rejects idolatry. It believes that idol worship is not essential in the path of soul purification and attainment of [[Nirvana]]/[[Moksha]]. Sthānakavāsī accept thirty-two of the [[Jain Agamas]], the Śvetāmbara canon, contending that the scriptures make no mention of idol worship and temples.<ref>Jains in the World, Religious Values and Ideology in India, John E. Cort, p. 46</ref> According to the sect, [[Mahavira]] himself never endorsed idol worship, and they argue that such practices were borrowed from other religions by the Murtipujaka Jains. |
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'''''Sthānakavāsī''''' is a [[sect]] of [[Śvētāmbara|Śvētāmbara Jainism]].<ref>Jainism, The World of Conquerors, Volume 1, Natubhai Shah, 2004, p. 76</ref> It believes that idol worship is not essential in the path of soul purification and attainment of [[Moksha]]. Sthānakavāsī accept thirty-two of the [[Jain Agamas]], the Svetambara canon.<ref>Jains in the World, Religious Values and Ideology in India, John E. Cort, p. 46</ref> Idol worship is strictly prohibited in Agamas. Lord Mahavira never supported Idol worship. In due course of time Idol worship was adopted by Jainism from Hinduism. |
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In the 15th century, the Jain reformer Loṅkā Śāh, a scribe in the Gujarat region, played a pivotal role in the development of the Sthanakavasi tradition.<ref name=":2">{{Cite book|title=The Jains|last=Dundas|first=Paul|publisher=Routledge|year=2002|isbn=978-0415266062|location=London, UK|pages=246}}</ref> Armed with access to numerous Jain scriptures and manuscripts, Loṅkā interpreted them as lacking references to temple construction or image worship, despite these practices being prevalent at the time. He asserted that such practices were spiritually hazardous, violating the principle of ''[[Ahimsa in Jainism|ahiṃsā]]'' (non-injury) central to Jain philosophy.<ref name=":2" /> Loṅkā argued that building temples led to the destruction of microscopic organisms, and ritualistic pūjā (worship) involved subtle forms of harm through material offerings like flowers or incense.<ref>{{Cite book|title=Framing the Jina: Narratives of Icons and Idols in Jain History|url=https://archive.org/details/framingjinanarra00cort|url-access=limited|last=Cort|first=John|publisher=Oxford University Press|year=2010|isbn=978-0195385021|location=Oxford, UK|pages=[https://archive.org/details/framingjinanarra00cort/page/n23 5]}}</ref> |
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==Saints== |
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Loṅkā's influence endures, revealing an iconoclastic tendency within a strict doctrinal interpretation of Jain teachings. The Sthanakvasi sect was founded in the 17th century by Lava of Surat, a follower of Loṅkā. Today, both the Śvetāmbara Sthānakavāsī and Terāpanthī sects align with Loṅkā, asserting that mental worship (bhāva-pūjā) is the most appropriate form of religious practice. They argue that reliance on images and temples signifies an attachment to material objects that is spiritually counterproductive.<ref>{{Cite book|title=Jainism: An Introduction|last=Long|first=Jeffrey|publisher=I.B. Tauris & Co. Ltd|year=2009|isbn=978-1845116262|location=London, UK|pages=20}}</ref> |
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[[File:Sthanakvasi monks.jpg|thumb|left|Monks belonging to Sthanakvasi sect of Jainism]] |
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In contrast, Mūrtipūjaka Jains respond to these criticisms by highlighting the scriptural prevalence of image worship and emphasizing the necessity of images for the spiritual practices of laypeople. A notable figure in this discourse is [[Vijayanandsuri|Ātmārām]] (1837 – 1896), initially a Śvetāmbara Sthānakavāsī monk who later became the mendicant leader [[Acharya|Ācārya]] Vijayānandasūri. Upon studying early Jain texts in Prakrit and their Sanskrit commentaries, Ātmārām discovered abundant references to image worship.<ref name=":1">{{Cite book|title=Framing the Jina: Narratives of Icons and Idols in Jain History|url=https://archive.org/details/framingjinanarra00cort|url-access=limited|last=Cort|first=John|publisher=Oxford University Press|year=2010|isbn=978-0195385021|location=Oxford, UK|pages=[https://archive.org/details/framingjinanarra00cort/page/n24 6]}}</ref> This revelation led him to challenge the non-Mūrtipūjaka position, asserting that it contradicted Jain scripture.<ref name=":1" /> |
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Saints (ascetic Sthanakvasins, called maharaj saheb's) wear white clothes and cover their mouths with a square white cloth or [[muhapatti]] intended to minimize the risk of inhaling small insects or other airborne life forms, which Sthanakvasins see as a violation of [[ahimsa]] "non-violence". They eat food collected from followers' houses and do not save edibles beyond the next meal and water is not kept even for a single night. All eating and drinking has to be done between sunrise and sunset. |
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Saints do not stay at one place for too long except for the four monsoon months, the [[chaturmas]]. Saints are also called ''dhundhiya'' "searchers" for their early practice of searching out and staying in abandoned or neglected structures to avoid disturbance from the public. Saints own no possessions except for a few books, a couple sets of clothes and carrying utensils made of a special natural material. |
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Sthanakwasi : The Sthanakwasi arose not directly from the Shwetambars 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 Lonkashah, a rich and well-read merchant of Ahmedabad.<ref>https://www.researchgate.net/publication/340580641_Lonka_Shah-Founder_of_Sthanakvasi_Jain_Sect_of_Svetambara Lonka Shah-Founder of Sthanakvasi Jain Sect of Svetambara, Bipin Shah, January 2015</ref> |
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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 current 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 Sthanakwasi, thereby intending to strictly follow on the principles of Lord Mahavir. Sthanakvasi means 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. |
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The Sthanakwasis are also called by terms as |
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(a) Dhundhiya (searchers) or |
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(b) Sadhumargi (followers of Sadhus i.e., ascetics) |
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Except on the crucial point of idol-worship, Sthanakwasi do not differ much from other Shwetambar Jains and hence now-a-days they invariably call themselves as Shwetambar Sthanakwasi. However, there are some differences between the Sthanakwasi and the Murtipujak Shwetambars in the observance of some religious practices. The Sthanakwasi 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. |
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Further, the ascetics of Sthanakwasi cover their mouths with strips of cloth for all the time and they do not use the cloth of yellow or any other colour (of course, except white). Moreover, the Sthanakwasi admit the authenticity of only 32 of the scriptures of Shwetambars.<ref>[https://books.google.com/books?id=I-Pn6ESzLLQC&dq=Sthanakwasi+admit+the+authenticity+of+only+32+of+the+scriptures&pg=PA22 Jain Way of Life, A Guide to Compassionate, Healthy and Happy Living, |
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Yogendra Jain, JAINA, 2007, p. 22]</ref> Furthermore, the Sthanakwasis do not participate in the religious festivals (that related to temples and idol worship) of Murtipujak Shwetambars. |
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===Subsects=== |
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There are several organized sub-sects in Shwetambar Sthankawasi order. The Shwetambar Sthanakwasi are also spread in different business centers in India but they are found mainly in Rajasthan, Gujarat, Maharashtra, Punjab, Haryana, Karnataka and Tamil Nadu. |
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The two non-idolatrous sub-sects, viz., [[Taranapanth]]is among the Digambars and Shwetambar Sthanakwasi among the Shwetambar Murtipujak, came very late in the history of the Jain. |
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About 1474 A.D. the Lonka sect, the first of the non-idolatrous Jain sects, arose and was followed by the Dhundhiya or Sthanakwasi sect about 1653 A.D. dates which coincide strikingly with the Lutheran and Puritan movements in Europe. |
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'''Shraman Sangh''' |
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Shraman Sangh of Sthanakvasi sect was formed at a convocation in Sadri, Rajasthan in 1952 to unite all the sub-sects under one [[acharya]]. This is the largest Sthanakvasi group.<ref>[[Times of India]]: [http://timesofindia.indiatimes.com/home/Shri-Mahavir-Swami-Jain-Mandir-Trust-Vardhaman-Sthanakvasi-Jain-Sangh-and-other-organisations-belonging-to-the-Jain-community-took-out-a-Ahimsa-march-in-Chinchwad-on-the-occasion-of-Lord-Mahavirs-2611-birth-anniversary---WATCH-ALL-THE-DLF-IPL-ACTION-FROM-YOUR-COMPUTER-ON-INDIATIMES-COM/articleshow/12548594.cms Shri Mahavir Swami Jain Mandir Trust, Vardhaman Sthanakvasi Jain Sangh and other organisations belonging to the Jain community took out a Ahimsa march in Chinchwad on the occasion of Lord Mahavir's 2,611 birth anniversary.] 5 April 2012</ref> |
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[[Atmarmji|Acharya Atmaramji]] was the first acharya from 1952 to 1962 and Acharya [[Anand Rishiji]] (1900-1992) was the second acharya from 1964 to 1992. Acharya Devendra Muni Ji(1931 - 1999) was the Third acharya from 1992 to 1999. [[Acharya Shiv Muni]] who is the current Acharya of Shraman sangh has regularly travelled all over India to impart the values of Jainism. |
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'''Sadhumargi Sangh''' |
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After all the small breakaways from the Sangh, Acharya Hukmi ChandJi Mahraj Saheb came up to establish the Sadhumargi Jain Sangh and can be considered to be actual descendents of the initial Sangh. Sadhumargi Sangh is also known as Hukmi Sangh.Acharya Hukmi Chandji Maharaj Saheb was followed by 6 more Acharyas,namely Acharya Shivlal Ji, Acharya Udaysagar Ji, Acharya Chauthmal Ji, Acharya Shreelal Ji, Acharya Jawaharlal Ji,Acharya Ganeshlal Ji. They were followed by one of the most prominent Acharya Shri Nanesh , who held the position in early 1980s.He was also known as Acharya Nanalal Ji Maharaj Saheb. He was followed by the present Acharya, Shri Ramlal Ji Maharaj Saheb, who has been most graciously following the path of Mahavira till now. Sadhumargi Sangh is the 3rd Largest Subsect of Sthanakvasi Sect. |
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'''Shant Kranti Sadhumargi Sangh''' |
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In the nineties, the black clouds of falsehood, immorality and unrest were looming large on the horizon of Sadhumargi Sangh.At last, the sages fixed the aim of interviewing the truth by refining the laxity of conduct. |
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On May 22, 1997, a historic conch shell was made for the establishment of Chaturvid Sangh on the land of Mandsaur, known as Dashpur. Shraman Shrestha Shanti Muni Ji Maharaj Saheb on the occasion of Chikarda Holi Chaturmas, Sthavir Pramukh Shri Vijay Muni Ji Maharaj Saheb was given the post of "Sangh Nayak", "Tarunacharya". On October 27, 1999, with the death of Acharya Shri Nanesh, Tarunacharya Shri Vijay Raj Ji Maharaj Saheb became the Acharya of Shant Kranti Sadhumargi Sangh. |
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==Notes== |
==Notes== |
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==References== |
==References== |
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*{{citation |
*{{citation |
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|publisher=Routledge |
|publisher=Routledge |
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|isbn=978-0-415-26605-5}} |
|isbn=978-0-415-26605-5}} |
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*{{Cite book|title=Framing the Jina: Narratives of Icons and Idols in Jain History|url=https://archive.org/details/framingjinanarra00cort|url-access=limited|last=Cort|first=John|publisher=Oxford University Press|year=2010|isbn=978-0195385021|location=Oxford, UK|pages=[https://archive.org/details/framingjinanarra00cort/page/n23 5]}} |
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* {{cite conference |last=Flügel |first=Peter |date=2008 |chapter=The Unknown Loṅkā: Tradition and the Cultural Unconscious |url=https://books.google.com/books?id=ecKCrO6nLiAC |title=Jaina Studies |conference=12th World Sanskrit Conference, Helsinki, 13–18 July 2003 |editor1=Nalini Balbir |editor2= Colette Caillat |location=Delhi |publisher=Motilal Banarsidas |pages=181–279 |isbn=978-8120832473}} |
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*Long, Jeffrey (2009). ''[https://books.google.com/books/about/Jainism.html?id=ehzdGQAACAAJ Jainism: An Introduction]''. London, UK: I.B. Tauris & Co. Ltd. {{ISBN|978-1845116262}}. |
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*Wiley, Kristi L. (2004). ''[https://books.google.com/books/about/The_A_to_Z_of_Jainism.html?id=kUz9o-EKTpwC The A to Z of Jainism]''. Lanham, MD: The Scarecrow Press, Inc. {{ISBN|978-0810868212}}. |
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{{Jain Gurus}} |
{{Jain Gurus}} |
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{{DEFAULTSORT:Sthanakavasi}} |
{{DEFAULTSORT:Sthanakavasi}} |
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[[Category: |
[[Category:Śvetāmbara sects]] |
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[[Category:Jainism]] |
Revision as of 10:13, 3 July 2024
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Sthānakavāsī is a sect of Śvetāmbara Jainism which was created in medieval era. The Sthanakvasi, whose name refers to the sect’s preference for performing religious duties at a secular place such as a monks’ meetinghouse (sthanak) rather than at a temple, is different from the Murtipujaka sect in that it rejects idolatry. It believes that idol worship is not essential in the path of soul purification and attainment of Nirvana/Moksha. Sthānakavāsī accept thirty-two of the Jain Agamas, the Śvetāmbara canon, contending that the scriptures make no mention of idol worship and temples.[1] According to the sect, Mahavira himself never endorsed idol worship, and they argue that such practices were borrowed from other religions by the Murtipujaka Jains.
In the 15th century, the Jain reformer Loṅkā Śāh, a scribe in the Gujarat region, played a pivotal role in the development of the Sthanakavasi tradition.[2] Armed with access to numerous Jain scriptures and manuscripts, Loṅkā interpreted them as lacking references to temple construction or image worship, despite these practices being prevalent at the time. He asserted that such practices were spiritually hazardous, violating the principle of ahiṃsā (non-injury) central to Jain philosophy.[2] Loṅkā argued that building temples led to the destruction of microscopic organisms, and ritualistic pūjā (worship) involved subtle forms of harm through material offerings like flowers or incense.[3]
Loṅkā's influence endures, revealing an iconoclastic tendency within a strict doctrinal interpretation of Jain teachings. The Sthanakvasi sect was founded in the 17th century by Lava of Surat, a follower of Loṅkā. Today, both the Śvetāmbara Sthānakavāsī and Terāpanthī sects align with Loṅkā, asserting that mental worship (bhāva-pūjā) is the most appropriate form of religious practice. They argue that reliance on images and temples signifies an attachment to material objects that is spiritually counterproductive.[4]
In contrast, Mūrtipūjaka Jains respond to these criticisms by highlighting the scriptural prevalence of image worship and emphasizing the necessity of images for the spiritual practices of laypeople. A notable figure in this discourse is Ātmārām (1837 – 1896), initially a Śvetāmbara Sthānakavāsī monk who later became the mendicant leader Ācārya Vijayānandasūri. Upon studying early Jain texts in Prakrit and their Sanskrit commentaries, Ātmārām discovered abundant references to image worship.[5] This revelation led him to challenge the non-Mūrtipūjaka position, asserting that it contradicted Jain scripture.[5]
Notes
- ^ Jains in the World, Religious Values and Ideology in India, John E. Cort, p. 46
- ^ a b Dundas, Paul (2002). The Jains. London, UK: Routledge. p. 246. ISBN 978-0415266062.
- ^ Cort, John (2010). Framing the Jina: Narratives of Icons and Idols in Jain History. Oxford, UK: Oxford University Press. pp. 5. ISBN 978-0195385021.
- ^ Long, Jeffrey (2009). Jainism: An Introduction. London, UK: I.B. Tauris & Co. Ltd. p. 20. ISBN 978-1845116262.
- ^ a b Cort, John (2010). Framing the Jina: Narratives of Icons and Idols in Jain History. Oxford, UK: Oxford University Press. pp. 6. ISBN 978-0195385021.
References
- Dundas, Paul (2002), The Jains, Routledge, ISBN 978-0-415-26605-5
- Cort, John (2010). Framing the Jina: Narratives of Icons and Idols in Jain History. Oxford, UK: Oxford University Press. pp. 5. ISBN 978-0195385021.
- Flügel, Peter (2008). "The Unknown Loṅkā: Tradition and the Cultural Unconscious". In Nalini Balbir; Colette Caillat (eds.). Jaina Studies. 12th World Sanskrit Conference, Helsinki, 13–18 July 2003. Delhi: Motilal Banarsidas. pp. 181–279. ISBN 978-8120832473.
- Long, Jeffrey (2009). Jainism: An Introduction. London, UK: I.B. Tauris & Co. Ltd. ISBN 978-1845116262.
- Wiley, Kristi L. (2004). The A to Z of Jainism. Lanham, MD: The Scarecrow Press, Inc. ISBN 978-0810868212.