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remembered that the ritual of idol bathing (Praksalana) had developed into sprinkling water (Abhiseka) which is comparatively later.
Though the texts of Padmapurāna, Pañca vinsati (authored by Padmanandi), Ādipurāṇa, Harivamsapurāņa, Vasunandi's Śrāvakācāra we come to know of the benefits of these eight substances used in worship. It is believed that the use of these eight objects gives the worshipper both mundane and extra mundane happiness and prosperity. Bhavasamgraha also tells us that these eight different substances confer their different benefits.
The description by Dr. Nemichandra Shastri clearly attributes the gradual adoption of these articles of worship in Digmabara tradition to the influence of Hinduism. In Svetambara tradition the eight-fold worship that later developed into seventeen types of worship is an influences of Pañcopacari worship of the Hindu tradition. A detailed account of This Sarvopacari' or seventeen-fold worship of Vaisnavaits is available in Rāyapasenium.
In this entire discussion it seem that in Jaina tradition the first religious ritual or ceremony that evolved is Sadavasyakas and there was a solace for ‘prayers of adoration' in these six *Avaśyakas' and later, from this Bhavapuja came into practice; and then came the concept of Dravya-puja (worship with objects). But the practice of Dravya-puja was meant only for the householders. It is only later that the complex rules and regulations related with Jina worship extended further in both Svetambara and Digamabara traditions; all this is the influence of Brahama tradition. Thereafter, many rules and regulations were framed with regard to construction of temples and the
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Jainism and its History
