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There are certain ritual functions, which are infrequently delegated to trained or qualified specialists (vidhikaarak). A temple which holds a consecrated image of the Jina will need to make provision for the essential daily ritual veneration of the image, and the laity perform this service in the course of their devotions, bathing and anointing the image, and making the ritual offerings before it. Often, however, the temple will employ a temple servant (pujaari) whose particular function will be to carry out these duties to the sacred image, performing the full daily rituals. Pujaaris should, preferably, be Jains, but often are not; they may well be Brahmins but may be of another caste. Pujaaris may lead the prayers and invocations on ritual occasions.
Despite the absence of a priesthood in general, it may be mentioned that there are many rituals, such as consecration ceremonies and purificatory rites, for which a supervisory category of advanced or scholarly laymen was developed during the middle ages, called yatis among Svetambars and bhattarakas among Digambars.
Jain rituals provide a framework for individual personal devotions. The daily rituals envisage the solitary worshipper performing devotions whether in the temple or before the image of the tirthankara in the home; rituals are also performed communally. Community worship takes the form of the singing of hymns, interspersed by the chanting of prayers. The celebration of festivals may involve the whole community and may open with the Navakara Mantra, continue with hymns, devotional singing and dancing, celebrating events in the life of a tirthankara, and end with the lamp-waving ritual of lights (aarati). A celebration of this nature will incorporate ritual elements but it is supplementary to the formal rituals, which constitute the recommended daily or periodic religious exercises of the pious Jain. Women, as well as men, perform the rituals in the home or in the temple.
The Jain rituals are meaningful and often very beautiful. They evoke devotional feelings in worshippers. The Prakrit (and occasionally Sanskrit) language adds melody and dignity to the ancient prayers and has the additional advantage of uniting all devotees, whatever their daily language. On the other hand, there is a danger of excessive ‘ritualism', that is, of seeing the rituals as the religion, an end in themselves, without understanding the purpose behind them. Rituals, undertaken with proper understanding, help the faithful to develop the right attitude towards their spiritual progress. The Jain seers initiated certain pujaas and other rituals to enhance Jain worship as a counterbalance to the attractions of the colourful Hindu bhakti (devotional) worship, which became widespread in India from the seventh century CE. Rituals may take the form of austerities, visits to the temple, pujaa, aarati, and the six essential duties.
The Six Essential Duties Jains should perform six daily essential duties, known as the aavasyakas (Mulaacaara 1919:7.15 and Uttaraadyayan 1991: 26.2-40). The Jain essential duties may seem to be complex and time consuming; as they take about three hours, mostly in the early morning and late evening. However, they are meant to enhance the quality of life, physically, mentally and spiritually, for the practitioner. Scholars point out that these practices date back around 2,500 years and their continuation attests to their value.
Equanimity; The detached attitude and practice of equanimity (saamayika) produce mental tranquillity. As a ritual it is often performed three times a day, sometimes more, in the home, in a temple, upashraya, forest, or in the presence of an ascetic, by
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