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These mantras are against the basic tenets of Jaina philosophy. In Brahmana tradition, it is believed that the gods come at the invitation of their devotees and go back after immersion or abandonment whereas in Jaina tradition Tīrthankaras, after attaining liberation, neither come on invitation nor go back after immersion or abandonment. In the introduction to‘Jnanapitha Pujanjali”, Pt. Phoolchand Siddhanatashastri has discussed this in great detail and he has compared Jaina mantras to Brahmana mantras pertaining to invitation and abandonment of God. Following Visarjana-Sloka can be compared with next Brahmana-Sloka:
avahanam naivajanami naiva janami pujanam / visarjanam na janami ksamasva paramesvara //1// mantrahinam kriyahinam dravyahinam tathaiva ca/ tatsarva ksamyatam deva raksa raksa jinesvara //2//
- Visarjanapatha avahanam na janami na janami visrajanam / pujanam naivajanami ksamasva paramesvara //1// mantrahinam kriyahinam bhaktihinam janardana/ yatpujitam maya deva paripurna tadastu mel/2//
Similarly, Pancopacari-Puja, Așta-Dravya-Puja, the practices of Yajña, Vinayaka-yantra-sthapana, YajnopavitaDharana etc. are not in consistency with the basic ideology of the Jaina tradition. When the influence of Purāpas increased, Pancopacara worship etc. crept into the Jaina rituals. During the 10h century AD these rituals assumed so much importance that the earlier practices became subsidiary. In spite of the idol being right in front of the devotee the ritualistic practice of invitation, soliciting closeness worship and abandonment or immersion etc.
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