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82 Jaina Religion: Its Historical Journey of Evolution
āvāhanam nājva jānāmi naiva jānāmi pājanam/ visarjanam na jānāmi kşamaśva parameśvara ///// mantrahinam kriyāhinam dravyahīnam tathaiva cal tatsarva kşamyatām deva rakṣa rakṣa jineśvara //2/1
-Visarjanapātha āvāhanam na jānāmi na jänāmi visrajanam/ pājanam naiva jānāmi kşamaśva parameśvara //1/1 mantrahinam kriyāhinam bhaktihinam janārdana/ yatpūjitar mayā deva paripūrņa tadastu me 1/211
Similarly, Pañcopacārī-pājā, Asta-dravyapūjā, the practices of yajña, Vināyaka-yantrasthāpana, Yajñopavita-dhāraṇa etc. are not in consistency with the basic ideology of the Jaina tradition. When the influence of Purānas increased, Pañcopacāra worship etc crept into the Jaina rituals. During the 10th century AD these rituals assumed so much importance that the earlier practices became subsidiary. In spite of the idol being right in front of the devotee the ritualistic practice of invitation, soliciting closeness worship and abandonment or immersion etc. came into practice to keep the five auspicious events pertaining to the life of the Tīrthankara (pañcakalyāņakas) afresh in the memory. Pūjā (worship) was considered as part of service, and in a way, it got the importance equivalent to giving
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