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Aspects of Jainology : Volume VI
evidences are concerned only images of the four Tirthankaras - Mahavira, Paráva, Ariştanemi and Rşabha - are found during c. 3rd B. C.-1st A. D. The images of other Tirthankaras are of later period, i.e., after c. 2nd-3rd A. D. This suggests that the concept of 24 Tirtharikaras came into existence only after c. 3rd. With the development of the concept of Tirtharikaras the system of their worship ( Paja- paddhati ) also came into prominence.
Jainism emerged as an ascetic religion. Initia- lly, it laid more stress on austerity and meditation. In the beginning all sorts of ceremonial or sacrificial performances (karmakānda ) were totally absent in it. It was only a religion of self-purification. In Āgamas there are no traces of ceremonial performances or any system of idol worship or religious adoration, asking for the grace of God. In Jaina tradition, for the first time the six essential duties ( sadāvaśyakas), i.e., practice for equanimity ( Sāmāyika ), praising twenty- four Tirtharkaras (Caturvimśati stavana ), paying respect to ācāryas ( vandana ), atonement of blemi- shed activities (pratikramana ), mortification (kayotsarga ) and taking some vow (pratyakhyana ) were introduced
Most probably, in c. 2nd-3rd B. C., these six essentials ( sadāvaśyakas) got ordained and established. Archaeological evidences emphatically show that in Jaina tradition, making of the Jaina images was started in c. 3rd 4th B. C., but no evidence found about the modes of worshipping these idols, particularly in ancient Āgamas. For the first time, Rayapaseniyasutta mentions the rituals of worshipp- ing of Jina-image. A comparative study proves that it was only an adoption of Hindu method of worshipp- ing their dieties. Though, some of the portions of Rayapaseniyasutta are undoubtedly old, but the portion which deals with the art of temple building and rituals relating to the worship is still older and belongs to the c. 3rd 4th A. D. To me, it appears that
the development of devotionalism and ceremonial performances in Jainism, started from c. 3rd 4th A. D. In this period, the Hindu system of ceremonial perfomance and worship was adopted in Jainism with minor changes. Starting from the period of Lord Pārsva and Mahāvira upto the c. 2nd A. D., the śramanic tradition in gene-ral and Jainism in particular joined hands in the development of new spiritualistic Hinduism, through condemning all sorts of ceremonial as well as sacri-ficial performances alongwith Vedic sacerdotalism, but Jainism itself started imitating blindly the Hindu rituals in c. 3rd4th, and thus a variety of ceremonial offerings came into existence in the Jaina religious practices. This blind adoption of Hindu practices occured not only in Śvetambara and Yapaniya tradi-tion of Northern India but in the Digambara sect of South India also. As a result, not only the Vaisnava system of worship and ceremonies started in the Jaina temples but sacrificial offerings and ladles became prevalent. Due to these influences of Hindu caste system and untouchability also paved their way in Jainism. Jaina lay-devotees started wearing brahmanical sacred thread (yajñopavita ) and performing sacrifices and sacrificial ladles. Ācāraya Jinasena (c. 8th A. D.) had adopted all the Hindu sanctifying rites (samskāras ), with some modifications in his work Adipurăņa.
Following blindly, the Hindu mantras of worshipping, Jaina lay devotees started invoking and departing the Tirtharikaras in their Paja ceremonies, while according to the Jaina philosophy the Tirtharikaras neither come nor depart after final emancipation, as well as they may not be adored as the object of worship for the worldly attainment, as they are free from all types of attachment and aversion (vitarāga ). But a lay-devotee always remains in search of such a diety who can save him from worldly calamities and help him in worldly attainments. For this purpose
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