Sthanakvasi

Sth?nakav?s? is a sect of ?vet?mbara 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 . Sth?nakav?s? accept thirty-two of the Jain Agamas , the ?vet?mbara 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 Lo?k? ??h, 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, Lo?k? 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 ahi?s? (non-injury) central to Jain philosophy. ^[2] Lo?k? argued that building temples led to the destruction of microscopic organisms, and ritualistic p?j? (worship) involved subtle forms of harm through material offerings like flowers or incense. ^[3]

Lo?k?'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 Lo?k?. Today, both the ?vet?mbara Sth?nakav?s? and Ter?panth? sects align with Lo?k?, asserting that mental worship (bh?va-p?j?) 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, M?rtip?jaka 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 ?tm?r?m (1837 ? 1896), initially a ?vet?mbara Sth?nakav?s? monk who later became the mendicant leader ?c?rya Vijay?nandas?ri. Upon studying early Jain texts in Prakrit and their Sanskrit commentaries, ?tm?r?m discovered abundant references to image worship. ^[5] This revelation led him to challenge the non-M?rtip?jaka position, asserting that it contradicted Jain scripture. ^[5]

Notes [ edit ]

^ 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 [ edit ]

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 .
Flugel, Peter (2008). "The Unknown Lo?k?: 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 .

[1] Jains in the World, Religious Values and Ideology in India, John E. Cort, p. 46

[:2-2] Dundas, Paul (2002). The Jains . London, UK: Routledge. p. 246. ISBN 978-0415266062 .

[3] 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] Long, Jeffrey (2009). Jainism: An Introduction . London, UK: I.B. Tauris & Co. Ltd. p. 20. ISBN 978-1845116262 .

[:1-5] Cort, John (2010). Framing the Jina: Narratives of Icons and Idols in Jain History . Oxford, UK: Oxford University Press. pp. 6 . ISBN 978-0195385021 .

[1]

[2]

[3]

[4]

[5]

v t e Jain monks and nuns
Pattavali Ganadhara Indrabhuti Gautama Sudharmaswami Bhadrabahu Umaswati
Digambara monks
Branches	Mula Sangha Balatkara Gana Kashtha Sangha Taran Panth Bispanthi Digambara Terapanth Yapaniya Kanji Panth
Ancient	Dharasena Kundakunda Samantabhadra Pushpadanta Bhutabali Vattakera
Medieval	Amritchandra Bhadrabahu II Gunabhadra Pujyapada Nemichandra Virasena Jinasena Jayasena Akalanka Manatunga Ravisena Kumudendu Harisena Aparajita Yativ??abha Prabh?candra Vidyananda Taran Svami
Modern	Acharya Shantisagar Deshbhushan Vidyasagar Guptinandi Gyansagar Aryanandi Saubhagyasagar Muni Guptisagar Kshamasagar Pragyasagar Pramansagar Pranamsagar Pulaksagar Sudhasagar Tarun Sagar Kshullak Ganeshprasad Varni Jinendra Varni Aryika Gyanmati
?vet?mbara ascetics
Ancient	Swayamprabhasuri Ratnaprabhasuri Bhadrabahu Sthulabhadra Jinabhadra Devardhigani Siddhasena Vimalsuri
Medieval	Haribhadra Hemachandra Aryarakshitsuri Yashovijaya Jinadattasuri Jinaharsha Anandghan Hiravijaya Manatunga Vidyamandansuri Udayaratna
Modern	Buddhisagarsuri Chandrashekhar Vijay Jambuvijaya Mah?prajna Mahashraman Prem Suri Vimalsagarsuri Ramchandra Suri Rajendrasuri Ratnasundarsuri Kalapurnasuri Tulsi Vijayanandsuri Vallabhsuri Daulatsagarsuri Hansratnasuri