________________
54
Aspects of Jainology : Volume VI
evidences are concerned only images of the four the development of devotionalism and ceremonial Tirtharkaras - Mahāvira, Pārsva, Ariştanemi and performances in Jainism, started fromc. 3rd 4th A. D. Rşabha -- are found during c. 3rd B. C.-1st A. D. In this period, the Hindu system of ceremonial The images of other Tirthankaras are of later period, perfomance and worship was adopted in Jainism with i.e., after c. 2nd 3rd A. D. This suggests that the minor changes. Starting from the period of Lord concept of 24 Tirtharkaras came into existence only Pārśva and Mahăvira upto the c. 2nd A. D., the after c. 3rd. With the development of the concept of śramaņic tradition in gene-ral and Jainism in Tirthankaras the system of their worship ( Pūjā- particular joined hands in the development of new paddhati ) also came into prominence.
spiritualistic Hinduism, through condemning all sorts Jainism emerged as an ascetic religion. Initia- of ceremonial as well as sacri-ficial performances lly, it laid more stress on austerity and meditation. In alongwith Vedic sacerdotalism, but Jainism itself the beginning all sorts of ceremonial or sacrificial started imitating blindly the Hindu rituals in c. 3rdperformances (karmakanda ) were totally absent in it. 4th, and thus a variety of ceremonial offerings came It was only a religion of self-purification. In Āgamas
into existence in the Jaina religious practices. This there are no traces of ceremonial performances or any
blind adoption of Hindu practices occured not only in system of idol worship or religious adoration, asking
Svetāmbara and Yāpaniya tradi-tion of Northern for the grace of God. In Jaina tradition, for the first
India but in the Digambara sect of South India also. time the six essential duties ( sadāvasyakas ), i.e.,
As a result, not only the Vaişnava system of worship practice for equanimity ( Sāmāyika ), praising twenty
and ceremonies started in the Jaina temples but four Tirtharkaras (Caturviméati stavanapaving sacrificial offerings and ladles became prevalent.
carvas (vandan). atonement of blemi. Due to these influences of Hindu caste system and shed activities (pratikramana ), mortification (kāyo- untouchability also paved their way in Jainism. Jaina tsarga ) and taking some vow (pratyakhyāna ) were lay-devotees started wearing brahmanical sacred introduced.
thread (yajñopavita ) and perforining sacrifices and
sacrificial ladles. Ācāraya Jinasena (c. 8th A. D.) Most probably, inc. 2nd-3rd B. C., these six
had adopted all the Hindu sanctifying rites essentials ( sadāvaśyakas) got ordained and esta
( samskāras ), with some modifications in his work blished. Archaeological evidences emphatically show that in Jaina tradition, making of the Jaina images was started in c. 3rd 4th B.C., but no evidence Following blindly, the Hindu mantras of found about the modes of worshipping these idols, worshipping, Jaina lay devotees started invoking and particularly in ancient Āgamas. For the first time, departing the Tirtharkaras in their Pūja ceremonies, Rāyapaseniyasutta mentions the rituals of worshipp- while according to the Jaina philosophy the Tirthaing of Jina-image. A comparative study proves that it rikaras neither come nor depart after final emancipawas only an adoption of Hindu method of worshipp- tion, as well as they may not be adored as the object of ing their dieties. Though, some of the portions of worship for the worldly attainment, as they are free Rayapaseniyasutta are undoubtedly old, but the from all types of attachment and aversion (vitarāga ). portion which deals with the art of temple building But a lay-devotee always remains in search of such a and rituals relating to the worship is still older and diety who can save him from worldly calamities and belongs to the c. 3rd 4th A. D. To me, it appears that help him in worldly attainments. For this purpose
Adipurăņa.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
