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A CULTURAL STUDY OF THE NISITHA CURNI
observed thrice a year during the week beginning from the lunar eighth in the month of Kārtika, Pbālguna and Aşădha."
Ņhavaņa pūya and Rahajatta (Snänapūja and Rathayatra)-The ceremony of giving bath to the images of the holy Tírthankaras ( nhavana )2 and taking them out in procession in cars (rahajatta ) was observed with great pomp and show. The custom of giving ceremonial bath to the images must have existed among all the sects alike. 1-Tsing also believed that "the washing of the holy image is a meritorious deed which leads a meeting with Buddha in every birih.'
Rahajattās were also carried out in which the monks as well as the laymen accompanied the procession. In certain places rahajatta or "the ceromony of taking out the images of the Arhats in cars' is said to have been performed in the month of Vaisakha.3 From the Mahāvīracarita of Hemacandra we learn that "Kumārapāla caused the statues of the Arhatsto be borne in the procession in cars in every village and town". On its basis Bühler has concluded that “there is no doubt that during the time of orthodox kings the Svetāmbaras of Gujarat were not permitted to exhibit their divine images in public and that Kumārapāla was the first king to grant this privilege to them". But Majumdar has observed : “Seeing the close ties of amity between the two communities from the time of Mūlarä ja I, it is difficult to believe that the privilege of taking out a procession was withheld by his predecessors. What is more likely is that Rathayātrā festival was being observed by the Jainas for a long time, but it was Hemacandra and Kumārapāla who understood its efficacy as
1. Sangave, op. cit., p. 249; Kailashchandra, Jainadharia, p. 312. 2. तित्थगरपडिमाणं ण्हवणपूया रहजत्ताइसु कुलाइकज्जेसु वा दूरं पि गओ पुणो ते कुले.
gfa afe3-NC. 2, p. 137; Brh. Vr. 2, PP. 488, 494, 522. 3. 74 ugqui a aT Q HICHTÈ natafa_NC. 2, p. 334; also Bih. l', 2,
p. 494. 4. Mahnviracarita, verse 76. 5. Bubler, G., Life of Hemacandrācārya, p. 45.
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