Mūrtipūjaka (lit. "image-worshipper"), also known as Derāvāsī ("temple-dweller") or Mandir Mārgī ("follower of the temple path"), is the largest sect of Śvetāmbara Jainism. Mūrtipūjaka Jains differ from both Śvetāmbara Sthānakavāsī and Śvetāmbara Terāpanthī Jains in that they worship images of the Tīrthaṅkaras. Mūrtipūjaka may also generally describe members of both the Śvetāmbara and Digambara traditions who use idols (mūrti) in their worship (pūjā).
According to Nalini Balbir, all Śvetāmbara sects agree upon "the authority of the Śvetāmbara canonical scriptures, with slight differences; claims of monastic descent from Sudharman, except for the Upakeśa-gaccha; [and] white monastic robes [for] monks and nuns." However, despite these commonalities, a central division exists between each of the sects as related to the use of images in worship.
Indeed, the early Jain reformer Loṅkā Śāh used the term "mūrtipūjaka" to classify an image-worshipping Jain from other kinds. Loṅkā is generally presented in his biographies as a scribe who lived in the Gujarat region during the 15th century. His occupation allowed him access to many Jain scriptures and manuscripts, which he interpreted to lack references to the construction of temples or the worship of images, despite both being prevalent at the time and also idols belonging to the time of Lord Mahavira being worshiped. He argued that these practices were spiritually dangerous by grounding them as violations of ahiṃsā, the principle of non-injury central to Jain religion and philosophy. According to Loṅkā, re-shaping the land to build temples leads to the destruction of small and microscopic organisms, and pūjā rituals entail "subtle forms of harm" through material offerings like flowers or incense.
Loṅkā's lasting influence brought to light an aniconic impulse within a strict, doctrinal understanding of Jain teaching.
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Les deux ordres principaux du jaïnisme trouvent leur origine dans des événements qui se sont produits environ 400 ans avant notre ère, deux siècles après la mort de Mahâvîra, le dernier Maître éveillé. Le terme de schisme est utilisé. À cette époque, Bhadrabahu, le chef spirituel des moines jaïns, avait prévu une période de famine de douze années et, afin de l'éviter, il avait conduit tous ceux qui avaient accepté de le suivre, aussi bien ascètes que laïcs, dans le sud de l'Inde.
Digambara (« vêtu d'espace ») est une des deux grandes subdivisions du jaïnisme, l'autre étant la branche shvetambara (« vêtu de blanc »), les deux expressions signifiant que les moines digambara sont complètement nus, tandis que les moines shvetambara portent un vêtement blanc. Cette division serait apparue en 79 av. J.C. (mais on donne aussi d'autres dates), et elle semble due essentiellement à des divergences sur des points de doctrines, renforcées par des querelles religieuses.
Mūrtipūjaka (lit. "image-worshipper"), also known as Derāvāsī ("temple-dweller") or Mandir Mārgī ("follower of the temple path"), is the largest sect of Śvetāmbara Jainism. Mūrtipūjaka Jains differ from both Śvetāmbara Sthānakavāsī and Śvetāmbara Terāpanthī Jains in that they worship images of the Tīrthaṅkaras. Mūrtipūjaka may also generally describe members of both the Śvetāmbara and Digambara traditions who use idols (mūrti) in their worship (pūjā).