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RELIGION
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mapas."1 But when the question of propagation and popularity of faith came forward, Jainism had to accept certain changes. "Jainism was placed in the midst of religious schools whose advocates believed in single sovereign god-heads such as Śiva, Vişnu, Sakti etc. Consequently, in the atmosphere of competition the champions of Jaina religion and philosophy had to make suitable adjustments, without violating the fundamentals, in the minor details of their philosophical concepts and religious terminology with a view to capture the popular mind and maintain the impression among its adherents that their faith was in no way inferior to that of others”. 2 Thus, the founder of the religion and its various preachers became their gods; and the perfected souls called Jinas, who were the ideal beings for the monks, became the active supporters to affect the salvation of their devotees. Mention of Mahāvīra as the 'Lord of Universe' and the worship of the images of Jina (piya-padima ) in the NC. are the testimony to this fact. The images were given ceremonial bath (nhavanapūya), and were decorated with flowers and garlands. Besides the worship of Mahavíra, the worship of Arhats,5 Tirthankaras, Siddhas and Acāryas? ( Parameşthi-pūjana ) became the general feature of their life. As Bühler has observed : "Since the religious doctrine gave no other support, the religious feeling of laity clung to it; Jina and with him, his. mythical predecessors became gods.398 Here it is to be marked that this religious devotion was not confined to the laity but was common amongst the monks as well. In the NC. mention of various Acāryas going in all directions to bow to
1. Ibid. 2. Dosai, op. cit., p. 88 3. NC. 2, p. 362. 4. NC. 2, f. 137. 5. NC. 1, p. 1. 6. NO. 2, p. 137. 7. Ibid. 8. Vide—Sharma, op. cit., p. 142. 9. NC. 2, p. 113.
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