Jain Journal 2002 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 32

Dr. Saraswathi : Basadis: Modes of Worship
99
From the point of view of Vyavahāranaya the place where a structure is put up and an idol/image is installed is the Caityagrha. It felt that the image of merciful God which is installed here will lead to attainment of real caityālaya.
Basadi is the word most commonly used in Karnataka. Scholars have opined that the sages who were the incarnate of caitya during their travel, used to reside in these places and hence their vasati has come to be called basadi. In Kannada basadi is used as alternative for devālaya, dēgula; gudi.
The idol which is installed in the basadi is espacially referred to as the image or bimba. In this context bimba is used as an alternative for idol, image. Philosophers are of opinion that the greatness of God is reflected through the image. Therefore bimba is not only appropriate but it is also synonymus.
Who should worship ? Why ? are the questions that arise for consideration. If viewed from this background, with respect to highly developed ātmā need not worship. In the Paramātmaprakāśa, in one instance, it says:
dēvuna dēvulē na visilayē na vi lippayi na vi chitti akhavu na ranjanu nānamānu sivu sānthivu samachitti......(1123)
“Divine ātmā is not found in the temple and not at all in the stone image. That divine ātmā is eternal, free from the web of karma, only omniscient and complete. Such a true paramātmā is enshrined in right-mindedness."
In the Samadhisataka it is found as follows:- “ I am that paramātmā. Likewise by virtue of having self realisation, I am entitled to be worshipped through myself, and not through others. (31)" These words suggest sva ārādhya - ārādhaka i.e. the worshipper and the worshipped.
In another instance: “ mind became one with the divine atmārāma and even paramesvara was also realised in the mind. While there is similarity between the two whom shall I worship? (Paramātmaprakāśa- 1:123)" is expressed. If one views in the light of Niscayanaya there is no need for basadi or worship, whereas from the view point of Vyavahāranaya both are very essential. When we consider why worship of God is essential, we came to know certain facts from our Agama scriptures : Acārya Kundakunda says: Arahanta prostration prevents temporal bandha and at the same time creates a stream