However, Kristi Wiley notes that this is actually a different cloth from the "muhpattī." Derived from the word for "tree" - or as Wiley also suggests, a derivation of the terms "going" or "traveling together" - Śvetāmbara Mūrtipūjaka mendicants are divided into orders based on their pupillary lineages known as "gaccha"s. Emerging between the 11th and 16th centuries, each of the "gaccha"s claimed to represent a "truer" version of Jainism than another, and they often hotly contested one another in polemical debates and writings that argued against the laxity of mendicant regulations. Despite this, each of the "gacchas" shared a common ancestor, their respective records tracing back to the Tīrthaṅkara Mahāvīra’s disciple, Sudharman. During the medieval period in India, Mūrtipūjaka "gaccha"s were numerous; however, in contemporary times, only a few major orders remain. According to Peter Flügel, there are six existent orders: However, Balbir identifies only four larger Mūrtipūjaka "gaccha"s: Balbir notably includes the Pūrṇimā Gaccha in her list, as well as regulates the Pārśvacandra, Vimala, and Tristuti Gaccha to the status of "minor" "gaccha"s or "subsects." Despite this, both Flügel and Balbir recognize the significance of the Tapā Gaccha, which is the largest of the Śvetāmbara Mūrtipūjaka orders. As previously mentioned, the Upakeśa Gaccha is also identified as a Śvetāmbara sect, which according to Dundas, eventually died out during the end of the medieval era. Unlike the orders listed above, they claim descent from the 23rd Tīrthaṅkara Pārśvanātha. 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")."