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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 Tirthankara. Mūrtipūjaka may also generally describe members of both the Śvetāmbara and Digambara traditions who use idols ( Murti) in their worship ( pūjā).
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 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. The Śvetāmbara Sthānakavāsī and Terāpanthī sects accept this impulse, agreeing with Loṅkā that the most appropriate form of religious practice is mental worship ( bhāva-pūjā), which is already performed by because the reliance on images and temples is indicative of an attachment to objects that is "spiritually counterproductive".
Mūrtipūjaka Jains respond to the criticisms of mūrti-pūjā in two ways: first, by revealing that it is, in fact, scripturally prevalent; and second, by saying that images are necessary for the spiritual practices of laypeople. The monk Vijayanandsuri (1837 – 1896), who was originally a Śvetāmbara Sthānakavāsī monk and later became the mendicant leader Acharya Vijayānandasūri, discovered upon reading early Jain texts in Prakrit and their Sanskrit commentaries that there was an abundance of references to image worship. This led him to believe that the non-Mūrtipūjaka position actually "contravened Jain scripture".
Muni Bhadraṅkaravijaya considered image worship to cultivate morality by praising the qualities of the Tīrthaṅkaras and undergoing the ascetic practices associated with them. As such, given its disciplinary nature, "image worship will destroy a wide variety of karmas." Bhadraṅkaravijaya also argued that given the current cosmic age, laity can't contemplate the Tīrthaṅkaras without the assistance of some mental prop or image. Thus, a key element of the Mūrtipūjaka response to the controversy of image worship is to view images as a tool to develop better spiritual practices, especially amongst the laity.
As previously mentioned, the Upakeśa Gaccha is also identified as a Śvetāmbara sect which eventually died out during the end of the medieval era. Unlike the orders listed above, they claim descent from the 23rd Tīrthaṅkara Parshvanatha. According to Flügel, some Upakeśa Gaccha scholars like Devagupta Sūri considered "injury to living beings committed during the construction of temples and in the preparation of pūjā with flowers, fruits and water as a form of unavoidable or occupational violence ( ārambhajā himsā)." In this sense, they are congruent with other Mūrtipūjaka sects and their beliefs in that some forms of violence are permissible, or at least outweighed, by the value of temples and pūjā rituals.
Although some 84 separate gacchas have appeared since the 7th–8th century, only a few have survived, such as the Kharatara Gaccha, the Tapa Gaccha, the Achal Gaccha, the Paichand or Parshwachandra Gaccha. While the gacchas do not differ from one another in matters of doctrine, they do differ on issues of practice, in particular those practices relating to the sacred calendar and to ritual. The various gacchas also trace their descent through different lineages.
The eighty four gacchas of the Jains:Those names marked * are found in Col. Miles's list Tr. R. A. S. vol. III, pp. 358 f. 363, 365, 370. Those marked † are included in H. G. Brigg's list,--Cities of Gujarashtra, p. 339.
Kharatara Gaccha was founded by Vardhamana Suri (till 1031). His teacher was a temple-dwelling monk. He rejected him because of not following texts. His pupil, Jineshvara, got honorary title 'Kharatara' (Sharp witted or Fierce) because he defeated Suracharya, leader of Chaityavasis in public debate in 1023 at Anahilvada Patan district. So the Gaccha got his title. Another tradition regards Jinadatta Suri (1075-1154) as a founder of Gaccha.
Achal Gaccha, also known as the Vidhipakṣa or Anchal Gaccha () is one of the four existing Gaccha and one of the 84 gacchas of the Śvetāmbara Murtipujaka sect of Jainism. It was founded by Aryarakshitsuri in 1079 CE.Currently, Acharya Kalāprabhasāgarsuri is the gacchadhipati of Achal Gaccha who was declared as Gunodayasāgarsuri's successor after his demise in 2020. Acharya Kalāprabhasāgarsuri was formally coronated as the gacchadhipati of Achal Gaccha in 2022 in Mulund.
Other gaccha is Parshwachandra Gaccha.
Annual festivals
The Svetambara Murtipujak annual festivals, according to the Gujarati calendar, are:
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