robot: Update article (please report if you notice any mistake or error in this edit) |
general improve references per sources also |
||
| Line 1: | Line 1: | ||
{{Short description|Sub-tradition of Svetambara Jainism}} | {{Short description|Sub-tradition of Svetambara Jainism}} | ||
{{ | {{Jainism}} | ||
}} | |||
{{Use dmy dates|date=January 2016}} | {{Use dmy dates|date=January 2016}} | ||
{{Use Indian English|date=January 2016}} | {{Use Indian English|date=January 2016}} | ||
[[File:Shravak Priests, Guzerat, 19515701.jpg|thumb|Some Sthanakvasi monks from Gujarat. ]] | |||
[[File: | '''''Sthānakavāsī''''' is a [[sect]] of [[Śvetāmbara Jainism]] which was created in the medieval era as a result of a misinterpretation of the Śvetāmbara canon. The Sthanakvasi, whose name refers to the sect’s preference for performing religious duties at a secular place such as a monks’ meeting house (''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> However, since the original texts of the ancient Ardhamagadhi canon contain numerous references to idolatry in the past, they have, over time, also modified the 32 texts they accept, to establish their view. | ||
==History== | |||
In the 15th century, Loṅkā Śāh, a rebellious scribe in the Gujarat region, accessed manuscripts of the Śvetāmbara canon illegitimately, and started 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 misinterpreted them as lacking references to temple construction or image worship, despite these practices being extremely well-detailed even in the untouched ancient anga sutras and 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> However, such minute levels of violence for spiritual upliftment was totally permissible for householders. The Murtipujakas assert that since ascetics are required to completely abstain from violence, they do not perform worshipping of idols using materialistic objects ([[Śvetāmbara#Jinpūjā and Caityavandan (Idol Worship)|Dravya Puja]]). Besides, the mention of an idol of a Tirthankara in the [[Hathigumpha inscription]] proves the existence of idolatry in Jainism in the 2nd century BCE.<ref name=":1" /> | |||
'''''Sthānakavāsī''''' is a [[sect]] of [[ | |||
== | |||
The Sthanakvasi sect was founded in the 17th century by Lava of Surat, a follower of Loṅkā. Today, both the 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> | |||
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 the Jaina scholar, [[Vijayanandsuri|Ātmārām]] (1837 – 1896), initially a Sthānakavāsī monk who later became the mendicant leader [[Acharya|Ācārya]] [[Vijayanandsuri|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 scriptures.<ref name=":1" /> | |||
==Notes== | ==Notes== | ||
| Line 53: | Line 16: | ||
==References== | ==References== | ||
*{{citation | *{{citation | ||
|last=Dundas | |last=Dundas | ||
| Line 62: | Line 24: | ||
|publisher=Routledge | |publisher=Routledge | ||
|isbn=978-0-415-26605-5}} | |isbn=978-0-415-26605-5}} | ||
*{{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]}} | |||
* {{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}} | |||
*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}}. | |||
* {{citation |last=Sangave |first=Vilas Adinath |author-link=Vilas Adinath Sangave |title=Jain Community: A Social Survey |url={{Google books|FWdWrRGV_t8C|plainurl=yes}} |date=1980 |publisher=[[Popular Prakashan]] |location=Bombay |edition=2nd |isbn=978-0-317-12346-3 }} | |||
*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}}. | |||
{{Jain Gurus}} | {{Jain Gurus}} | ||
| Line 68: | Line 36: | ||
{{DEFAULTSORT:Sthanakavasi}} | {{DEFAULTSORT:Sthanakavasi}} | ||
[[Category: | [[Category:Śvetāmbara sects]] | ||
Latest revision as of 11:05, 18 November 2025
| Part of a series on |
| Jainism |
|---|
| Error creating thumbnail: File missing |
Sthānakavāsī is a sect of Śvetāmbara Jainism which was created in the medieval era as a result of a misinterpretation of the Śvetāmbara canon. The Sthanakvasi, whose name refers to the sect’s preference for performing religious duties at a secular place such as a monks’ meeting house (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] However, since the original texts of the ancient Ardhamagadhi canon contain numerous references to idolatry in the past, they have, over time, also modified the 32 texts they accept, to establish their view.
History[edit | edit source]
In the 15th century, Loṅkā Śāh, a rebellious scribe in the Gujarat region, accessed manuscripts of the Śvetāmbara canon illegitimately, and started the Sthanakavasi tradition.[2] Armed with access to numerous Jain scriptures and manuscripts, Loṅkā misinterpreted them as lacking references to temple construction or image worship, despite these practices being extremely well-detailed even in the untouched ancient anga sutras and 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] However, such minute levels of violence for spiritual upliftment was totally permissible for householders. The Murtipujakas assert that since ascetics are required to completely abstain from violence, they do not perform worshipping of idols using materialistic objects (Dravya Puja). Besides, the mention of an idol of a Tirthankara in the Hathigumpha inscription proves the existence of idolatry in Jainism in the 2nd century BCE.[4]
The Sthanakvasi sect was founded in the 17th century by Lava of Surat, a follower of Loṅkā. Today, both the 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.[5]
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 the Jaina scholar, Ātmārām (1837 – 1896), initially a 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.[4] This revelation led him to challenge the non-Mūrtipūjaka position, asserting that it contradicted Jain scriptures.[4]
Notes[edit | edit source]
- ↑ Jains in the World, Religious Values and Ideology in India, John E. Cort, p. 46
- ↑ 2.0 2.1 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.
- ↑ 4.0 4.1 4.2 Cort, John (2010). Framing the Jina: Narratives of Icons and Idols in Jain History. Oxford, UK: Oxford University Press. pp. 6. ISBN 978-0195385021.
- ↑ Long, Jeffrey (2009). Jainism: An Introduction. London, UK: I.B. Tauris & Co. Ltd. p. 20. ISBN 978-1845116262.
References[edit | edit source]
- 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.
- Sangave, Vilas Adinath (1980), Jain Community: A Social Survey (2nd ed.), Bombay: Popular Prakashan, ISBN 978-0-317-12346-3
- Wiley, Kristi L. (2004). The A to Z of Jainism. Lanham, MD: The Scarecrow Press, Inc. ISBN 978-0810868212.
