Read in captions about sects and sub-sects of Jainism (Continued) Mula Sangh is an ancient monastic order. Mula literally means root or original.[36] The great Acharya Kundakunda is associated with Mula Sangh. The oldest known mention of Mula Sangh is from 430 CE. Mula Sangh was divided into a few branches. According to Shrutavatara and Nitisar of Bhattaraka Indranandi, Acharya Arhadbali had organised a council of Jain monks, and had given names (gana or sangha) to different groups. The four major groups were Nandi Gana, Sena Gana, Deva Gana and Simha Gana. The Bhattarakas of Shravanabelagola, Mudabidri and Humbaj belongs to the Nandi Gana. Kashtha Sangha was a monastic order once dominant in several regions of North and Western India. It is said to have originated from a town named Kashtha. The origin of Kashtha Sangha is often attributed to Lohacharya in several texts and inscriptions from Delhi region.[37] The Kashtasangh Gurvavali identifies Lohacharya as the last person who knew Acharanga in the Digambara tradition, who lived until around 683-year after the nirvana of Lord Mahavira.[38] Several Digambara orders in North India belonged to Kashtha Sangha. The Agrawal Jains were the major supporters of Kashtha Sangha. They were initiated by Lohacharya. Kashta Sangha has several orders including Nanditat gachchha,[39] Mathura Sangha, Bagada gachha and Lata-bagada gachha. The celebrated poet and pratishthacharya Raighu was a disciple of the Kashtha Sangh Bhattarakas of Gwalior. The rock carved Jain statues in the Gwalior Fort were mostly consecrated by the Kashtha Sangh Bhattarakas. The Digambar Terapanth subsect was formed by Amra Bhaunsa Godika and his son Jodhraj Godika during 1664–1667 in opposition to the bhattakaras. The Bhattakara are the priestly class of Jainism who are responsible for maintaining libraries and other Jain institutions.[40] The Terapanth sub-sect among the Digambara Jains emerged around the Jaipur (Sanganer, Amber and Jaipur region itself).[41] Godika duo expressed opposition to the Bhattaraka Narendrakirti of Amber. Authors Daulatram Kasliwal and Pandit Todarmal[42]) were associated with the Terapanth movement. They opposed worship of various minor gods and goddesses. Some Terapanthi practices, like not using flowers in worship, gradually spread throughout North India among the Digambaras.[43] Bakhtaram in his "Mithyatva Khandan Natak" (1764) mentions that group that started it included thirteen individuals, who collectively built a new temple, thus giving it its name Tera-Panth (Thirteen Path). However according to "Kavitta Terapanth kau" by a Chanda Kavi, the movement was named Tera Panth, because the founders disagreed with the Bhattaraka on thirteen points. A letter of 1692 from Tera Panthis at Kama to those at Sanganer mentions thirteen rituals that were rejected. These are mentioned in Buddhivilas (1770) of Bakhtaram. These are– authority of Bhattarakas, Use of flowers, cooked food or lamps, Abhisheka (panchamrita), consecration of images without supervision by the representatives of Bhattarakas, Puja while seated, Puja at night, Using drums in the temple and Worship of minor gods like dikpalas, shasan devis (Padmavati etc.) and Kshetrapal. The Digambara Jains who have continued to follow these practices are termed Bispanthi. The Taran Panth was founded by Taran Svami in Bundelkhand in 1505.[44] They do not believe in idol worshiping. Instead, the taranapantha community prays to the scriptures written by Taran Swami. Taran Svami is also referred to as Taran Taran, the one who can help the swimmers to the other side, i.e. towards nirvana. A mystical account of his life, perhaps an autobiography, is given in Chadmastha Vani. The language in his fourteen books is a unique blend of Prakrit, Sanskrit and Apabhramsha. His language was perhaps influenced by his reading of the books of Acharya Kundakunda. Commentaries on six of the main texts composed by Taran Svami were written by Brahmacari Shitala Prasad in the 1930s. Commentaries on other texts have also been written recently. Osho, who was born into a Taranpanthi family, has included Shunya Svabhava and Siddhi Svabhava as among the books that influenced him most.[45] The number of Taranpanthis is very small. Their shrines are called Chaityalaya (or sometimes Nisai/Nasia). At the altar (vimana) they have a book instead of an idol. The Taranpanthis were originally from six communities. The Śvētāmbara (white-clad) is one of the two main sects of Jainism. Śvētāmbara is a term describing its ascetics' practice of wearing white clothes, which sets it apart from the Digambara whose ascetic practitioners go naked. Śvētāmbaras, unlike Digambaras, do not believe that ascetics must practice nudity. Svetambara monks usually wear white maintaining that nudism is no longer practical. Śvētāmbaras also believe that women are able to obtain moksha. Śvētāmbaras maintain that the 19th Tirthankara, Mallinath, was a woman. Some Śvētāmbara monks and nuns cover their mouth with a white cloth or muhapatti to practise ahimsa even when they talk. By doing so they minimise the possibility of inhaling small organisms. The Śvētāmbara tradition follows the lineage of Acharya Sthulibhadra Suri. The Kalpa Sūtra mentions some of the lineages in ancient times. Both of the major Jain traditions evolved into sub-traditions over time. For example, the devotional worship traditions of Śvētāmbara are referred to as Murti-pujakas, those who live in and around Jain temples became Deravasi or Mandira-margi. Those who avoid temples and pursue their spirituality at a designated monastic meeting place came to be known as Sthānakavāsī. Śvētāmbarins who are not Sthānakavāsins are called Murtipujaka (Idol-worshipers). Murtipujaka differ from Sthanakvasi Svetambaras in that their derasars contain idols of the Tirthankaras instead of empty rooms. They worship idols and have rituals for it. Murtipujaka monastics and worshippers do not use the muhapatti, a piece of cloth over the mouth, during prayers, whereas it is permanen
![Read in captions about sects and sub-sects of Jainism (Continued) Mula Sangh is an ancient monastic order. Mula literally means root or original.[36] The great Acharya Kundakunda is associated with Mula Sangh. The oldest known mention of Mula Sangh is from 430 CE. Mula Sangh was divided into a few branches. According to Shrutavatara and Nitisar of Bhattaraka Indranandi, Acharya Arhadbali had organised a council of Jain monks, and had given names (gana or sangha) to different groups. The four major groups were Nandi Gana, Sena Gana, Deva Gana and Simha Gana. The Bhattarakas of Shravanabelagola, Mudabidri and Humbaj belongs to the Nandi Gana.
Kashtha Sangha was a monastic order once dominant in several regions of North and Western India. It is said to have originated from a town named Kashtha. The origin of Kashtha Sangha is often attributed to Lohacharya in several texts and inscriptions from Delhi region.[37] The Kashtasangh Gurvavali identifies Lohacharya as the last person who knew Acharanga in the Digambara tradition, who lived until around 683-year after the nirvana of Lord Mahavira.[38] Several Digambara orders in North India belonged to Kashtha Sangha. The Agrawal Jains were the major supporters of Kashtha Sangha. They were initiated by Lohacharya. Kashta Sangha has several orders including Nanditat gachchha,[39] Mathura Sangha, Bagada gachha and Lata-bagada gachha. The celebrated poet and pratishthacharya Raighu was a disciple of the Kashtha Sangh Bhattarakas of Gwalior. The rock carved Jain statues in the Gwalior Fort were mostly consecrated by the Kashtha Sangh Bhattarakas.
The Digambar Terapanth subsect was formed by Amra Bhaunsa Godika and his son Jodhraj Godika during 1664–1667 in opposition to the bhattakaras. The Bhattakara are the priestly class of Jainism who are responsible for maintaining libraries and other Jain institutions.[40] The Terapanth sub-sect among the Digambara Jains emerged around the Jaipur (Sanganer, Amber and Jaipur region itself).[41] Godika duo expressed opposition to the Bhattaraka Narendrakirti of Amber. Authors Daulatram Kasliwal and Pandit Todarmal[42]) were associated with the Terapanth movement. They opposed worship of various minor gods and goddesses. Some Terapanthi practices, like not using flowers in worship, gradually spread throughout North India among the Digambaras.[43] Bakhtaram in his "Mithyatva Khandan Natak" (1764) mentions that group that started it included thirteen individuals, who collectively built a new temple, thus giving it its name Tera-Panth (Thirteen Path). However according to "Kavitta Terapanth kau" by a Chanda Kavi, the movement was named Tera Panth, because the founders disagreed with the Bhattaraka on thirteen points. A letter of 1692 from Tera Panthis at Kama to those at Sanganer mentions thirteen rituals that were rejected. These are mentioned in Buddhivilas (1770) of Bakhtaram. These are– authority of Bhattarakas, Use of flowers, cooked food or lamps, Abhisheka (panchamrita), consecration of images without supervision by the representatives of Bhattarakas, Puja while seated, Puja at night, Using drums in the temple and Worship of minor gods like dikpalas, shasan devis (Padmavati etc.) and Kshetrapal. The Digambara Jains who have continued to follow these practices are termed Bispanthi.
The Taran Panth was founded by Taran Svami in Bundelkhand in 1505.[44] They do not believe in idol worshiping. Instead, the taranapantha community prays to the scriptures written by Taran Swami. Taran Svami is also referred to as Taran Taran, the one who can help the swimmers to the other side, i.e. towards nirvana. A mystical account of his life, perhaps an autobiography, is given in Chadmastha Vani. The language in his fourteen books is a unique blend of Prakrit, Sanskrit and Apabhramsha. His language was perhaps influenced by his reading of the books of Acharya Kundakunda. Commentaries on six of the main texts composed by Taran Svami were written by Brahmacari Shitala Prasad in the 1930s. Commentaries on other texts have also been written recently. Osho, who was born into a Taranpanthi family, has included Shunya Svabhava and Siddhi Svabhava as among the books that influenced him most.[45] The number of Taranpanthis is very small. Their shrines are called Chaityalaya (or sometimes Nisai/Nasia). At the altar (vimana) they have a book instead of an idol. The Taranpanthis were originally from six communities.
The Śvētāmbara (white-clad) is one of the two main sects of Jainism. Śvētāmbara is a term describing its ascetics' practice of wearing white clothes, which sets it apart from the Digambara whose ascetic practitioners go naked. Śvētāmbaras, unlike Digambaras, do not believe that ascetics must practice nudity. Svetambara monks usually wear white maintaining that nudism is no longer practical. Śvētāmbaras also believe that women are able to obtain moksha. Śvētāmbaras maintain that the 19th Tirthankara, Mallinath, was a woman. Some Śvētāmbara monks and nuns cover their mouth with a white cloth or muhapatti to practise ahimsa even when they talk. By doing so they minimise the possibility of inhaling small organisms. The Śvētāmbara tradition follows the lineage of Acharya Sthulibhadra Suri. The Kalpa Sūtra mentions some of the lineages in ancient times.
Both of the major Jain traditions evolved into sub-traditions over time. For example, the devotional worship traditions of Śvētāmbara are referred to as Murti-pujakas, those who live in and around Jain temples became Deravasi or Mandira-margi. Those who avoid temples and pursue their spirituality at a designated monastic meeting place came to be known as Sthānakavāsī.
Śvētāmbarins who are not Sthānakavāsins are called Murtipujaka (Idol-worshipers). Murtipujaka differ from Sthanakvasi Svetambaras in that their derasars contain idols of the Tirthankaras instead of empty rooms. They worship idols and have rituals for it. Murtipujaka monastics and worshippers do not use the muhapatti, a piece of cloth over the mouth, during prayers, whereas it is permanen](https://media.gokahani.com/content/media/27677019/2023/02/feed/64c8c4a26f3026ab9fed422ba3c98bb4/64c8c4a26f3026ab9fed422ba3c98bb4_default.jpg "Read in captions about sects and sub-sects of Jainism (Continued) Mula Sangh is an ancient monastic order. Mula literally means root or original.[36] The great Acharya Kundakunda is associated with Mula Sangh. The oldest known mention of Mula Sangh is from 430 CE. Mula Sangh was divided into a few branches. According to Shrutavatara and Nitisar of Bhattaraka Indranandi, Acharya Arhadbali had organised a council of Jain monks, and had given names (gana or sangha) to different groups. The four major groups were Nandi Gana, Sena Gana, Deva Gana and Simha Gana. The Bhattarakas of Shravanabelagola, Mudabidri and Humbaj belongs to the Nandi Gana.
Kashtha Sangha was a monastic order once dominant in several regions of North and Western India. It is said to have originated from a town named Kashtha. The origin of Kashtha Sangha is often attributed to Lohacharya in several texts and inscriptions from Delhi region.[37] The Kashtasangh Gurvavali identifies Lohacharya as the last person who knew Acharanga in the Digambara tradition, who lived until around 683-year after the nirvana of Lord Mahavira.[38] Several Digambara orders in North India belonged to Kashtha Sangha. The Agrawal Jains were the major supporters of Kashtha Sangha. They were initiated by Lohacharya. Kashta Sangha has several orders including Nanditat gachchha,[39] Mathura Sangha, Bagada gachha and Lata-bagada gachha. The celebrated poet and pratishthacharya Raighu was a disciple of the Kashtha Sangh Bhattarakas of Gwalior. The rock carved Jain statues in the Gwalior Fort were mostly consecrated by the Kashtha Sangh Bhattarakas.
The Digambar Terapanth subsect was formed by Amra Bhaunsa Godika and his son Jodhraj Godika during 1664–1667 in opposition to the bhattakaras. The Bhattakara are the priestly class of Jainism who are responsible for maintaining libraries and other Jain institutions.[40] The Terapanth sub-sect among the Digambara Jains emerged around the Jaipur (Sanganer, Amber and Jaipur region itself).[41] Godika duo expressed opposition to the Bhattaraka Narendrakirti of Amber. Authors Daulatram Kasliwal and Pandit Todarmal[42]) were associated with the Terapanth movement. They opposed worship of various minor gods and goddesses. Some Terapanthi practices, like not using flowers in worship, gradually spread throughout North India among the Digambaras.[43] Bakhtaram in his \"Mithyatva Khandan Natak\" (1764) mentions that group that started it included thirteen individuals, who collectively built a new temple, thus giving it its name Tera-Panth (Thirteen Path). However according to \"Kavitta Terapanth kau\" by a Chanda Kavi, the movement was named Tera Panth, because the founders disagreed with the Bhattaraka on thirteen points. A letter of 1692 from Tera Panthis at Kama to those at Sanganer mentions thirteen rituals that were rejected. These are mentioned in Buddhivilas (1770) of Bakhtaram. These are– authority of Bhattarakas, Use of flowers, cooked food or lamps, Abhisheka (panchamrita), consecration of images without supervision by the representatives of Bhattarakas, Puja while seated, Puja at night, Using drums in the temple and Worship of minor gods like dikpalas, shasan devis (Padmavati etc.) and Kshetrapal. The Digambara Jains who have continued to follow these practices are termed Bispanthi.
The Taran Panth was founded by Taran Svami in Bundelkhand in 1505.[44] They do not believe in idol worshiping. Instead, the taranapantha community prays to the scriptures written by Taran Swami. Taran Svami is also referred to as Taran Taran, the one who can help the swimmers to the other side, i.e. towards nirvana. A mystical account of his life, perhaps an autobiography, is given in Chadmastha Vani. The language in his fourteen books is a unique blend of Prakrit, Sanskrit and Apabhramsha. His language was perhaps influenced by his reading of the books of Acharya Kundakunda. Commentaries on six of the main texts composed by Taran Svami were written by Brahmacari Shitala Prasad in the 1930s. Commentaries on other texts have also been written recently. Osho, who was born into a Taranpanthi family, has included Shunya Svabhava and Siddhi Svabhava as among the books that influenced him most.[45] The number of Taranpanthis is very small. Their shrines are called Chaityalaya (or sometimes Nisai/Nasia). At the altar (vimana) they have a book instead of an idol. The Taranpanthis were originally from six communities.
The Śvētāmbara (white-clad) is one of the two main sects of Jainism. Śvētāmbara is a term describing its ascetics' practice of wearing white clothes, which sets it apart from the Digambara whose ascetic practitioners go naked. Śvētāmbaras, unlike Digambaras, do not believe that ascetics must practice nudity. Svetambara monks usually wear white maintaining that nudism is no longer practical. Śvētāmbaras also believe that women are able to obtain moksha. Śvētāmbaras maintain that the 19th Tirthankara, Mallinath, was a woman. Some Śvētāmbara monks and nuns cover their mouth with a white cloth or muhapatti to practise ahimsa even when they talk. By doing so they minimise the possibility of inhaling small organisms. The Śvētāmbara tradition follows the lineage of Acharya Sthulibhadra Suri. The Kalpa Sūtra mentions some of the lineages in ancient times.
Both of the major Jain traditions evolved into sub-traditions over time. For example, the devotional worship traditions of Śvētāmbara are referred to as Murti-pujakas, those who live in and around Jain temples became Deravasi or Mandira-margi. Those who avoid temples and pursue their spirituality at a designated monastic meeting place came to be known as Sthānakavāsī.
Śvētāmbarins who are not Sthānakavāsins are called Murtipujaka (Idol-worshipers). Murtipujaka differ from Sthanakvasi Svetambaras in that their derasars contain idols of the Tirthankaras instead of empty rooms. They worship idols and have rituals for it. Murtipujaka monastics and worshippers do not use the muhapatti, a piece of cloth over the mouth, during prayers, whereas it is permanen")
