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Impact of Vedic Tradition on Jainism
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alms. Thus the essential attitude towards sāmāyika and dhyāna got changed while performing pūjā. And pūjā was accepted as a part of the vow of Atithisarvibhāga (i.e. giving aims to the monks). All this is a form of imitation of Brāhmaņa tradition, though the mantras recited in these contexts were certainly given a Jaina form. Is it not ironical when there is a group of thinkers who believe that a Tirthankara does not even take food and it is they who offer naivedya in his service? Jaina tradition has also adopted the ritual of consecration ceremony (Saṁskāra-vidhi) from Hindu tradition besides the rituals of worship.
Acārya Jinasena was the first who in Adipurāņa prepared a full consecration ceremony (saṁskāra-vidhi) from the Jaina point of view by amending Hindu ceremonies of the tradition of sixteen sarskāras generally prevalent amongst the Hindus and prepared in the light of renunciationbased tradition by adding the ceremonies like the Initiation ceremony etc. In that three parts were made viz conception-related rituals, initiationrelated rituals and action-related rituals. All the rituals starting with ritual of conception of Tirthankara till Nirvāṇa have been discussed in it. It is clear, that the ceremonies or rituals that became customary in Digambara tradition are influenced by mainstream of Hinduism. No such
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