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As the Paumacariyam reveals, the rituals can be divided into two groups i. e. concerning the Jaina and the non-Jaina or Brahmanical religion. Jaina-Rituals: Jaina rituals consisted mainly of salutations or obeisance, eulogy and worshsp of the Jinas (14.120; 28.46) and the monks (89.35; 39.19). 1. Vide Age of the Nandas & Mauryas, p. 288 (1952 Ed). 2. See Supra. The stages of life. 3. Ibid.

490 A CRITICAL STUDY OF PAUMACARIYAM Salutations to the Jinas were made thrice a day (Jinavandanam tisanjjham 41.77, Arahantanamokkaramm tinni vi kala 32.71). At the time of salutations the Pancaparamesti namaskara mantra' along with the formula of Mangala² was recited. Similarly eulogy (thuimangalam. 28. 46) of the Tirthankaras formed an important part of the religious duty of householders. Tirthankaras are treated as the supreme and magnanimous beings and are addressed as Aruha (worshipable), Bhayavam (28.48), Tiloyapujjariho (adorable by the three worlds), Ananto (boundless), Uvayaraparo (beneficial) Anahanam sattanam naha (Lord of the forelorn living being 5.121-122), Jagabandhu (true brother of the world 109.13) and Isara (supreme lord). In their eulogy the devotees sang in praise of the various qualities of the Jinas (28.47-50). Besides that the names of various deities common with the Vedic and Puranic tradition have been attributed to the Jinas³. In other Jaina works those epithets can be found explained in confirmity with Jainism. The epithets mentioned in the Paumacariya are-Hiranyagarbha, Svayambhu, Brahma, Pitamaha, Caturmukha, Visnu, Siva, Sankara, Isvara, Mahesvara, Mahadeva, Rudra, and Trilocana. Then there are epithets like Bhanu and Narayana. The significance of the above deities vary in the Brahmanical religion." Image-worship was very popular among the Jainas. There are several reference to shrines and temples situated in palaces (17.61; 77.3, 25) and at public places. There is even a reference to the installing of Jina idol in every house (89.51). Devotees used to put on white garments while worshipping the Jina idols (2 19, 66.30). The sacred bath of the Jainas was performed with perfumed water, milk, curd and ghee (32.78-81; 92 13). The substances and articles used for worshipping were the land and water flowers (32.72), perfumes (32.77), aloes, (14.66; 32.74), incense, sandal powder, saffron. (32.74; 68.20), lamps (32.75; 14, 66) and various articles of decoration such as umbrella, flywhisk, flags, mirror, canopy, festoons (32.76) and naivedya (niveyanaya 32.83) be corns or sweets. 1. Namo Arahantanam, Siddhana namo Sivam uvagayanam Ayariyauvajjhanam namo saya savvasahunam// 86.63. 2. Arahanto siddho vi ya sahu taha kevali ya dhammo ya Ee havanti niyayam cattari vi mangalamm majjham/86.64. 3. 5.122; 28.48; 109.12, 4. See Adipurana, 24.30-46; 25 99; Arhatsahasranama of Hemacandra; and JinaSahasranama of Asadhara. 5. See J. Dowson's Classical Dictionary of Hindn Mythology.

ECONOMIC, POLITICAL & RELIGIOUS CONDITIONS 491 The offering of corns made to the Jinas is called Balikamma (32.82) which was regularly performed by the devotees (7.157; 68.20; 108.19). The Astahnikaparva¹ (eight days festivity 22.74) was celebrated thrice a year in the months of Asadha (20.1) Kartika (89.30) and Falguna (66.14), beginning on the eighth day and ending on the fifteenth day of the bright fortnight. These festivities were celebrated with great pomp and show. Various kinds of decorations were made with flower garlands, cloth-paintings, flags, canopies, festoons, chowries, chatras (parasol) and mirrors (66.10, 12; 92.18, 21). Singing, playing of instrumental music and dancing accompanied the ceremony (32. 84; 92. 22; 78. 52). Chariot procession on the occasion of religious festivity is also referred to (8. 145). Pilgrimage to holy places such as Astapada = Kailasa mountain (5. 169; 12. 36), Meru (14. 1), Vijayardhagiri (15. 31) and Sammetasikhara (39. 63, 94. 27) have been mentioned. The adoration and worship of the Maharsis (great sages) was also prevalent. The origin and the worship of the seven Rsis (sattarisi) have been described in the Paumacariyam. It is said that once the city of Mathura was attacked by an epidemic which was spread by Camara (a celestial lord 87. 12). On the arrival of the seven Carana (89. 56) monks namely, Suramanna, Sirimanna, (89. 2) Sirinivaa, Savvasundara, Jayamanta, Anilalalia, and Jayamitta, the epidemic speedily subsided (89. 2). Then Satrughna, the ruler of Mathura (89. 34) paid his obeisance to them Further by the advice of those munis he (89. 52) installed the images of those seven Rsis to bring about peace and prosperity in his country Thus the worship of the seven Rsis gained popularity. The Saptarsipuja is still prevalent among the followers of Jainism. They are named as Srimanva, Svaramanva, Srinicaya, Sarvasundara, Jayavan, Vinaylalasa and Jayamitra, 2 These names generally agree with the Paumacariya and the Paumacariya ³ In the Brahmanical literature also a particular group of seven Rsis has been mentioned. They are represented in the sky as the seven 1. It is called as Nandisvaravaramahotsava (66.14) also. The celestial beings going to Nandisvaradvipa to celebrate the astahnika-parva is also referred to (15.30; 66.17). 2. See Saccha Jinavani Sangraha, Kasturchand Chawada, p.352. 3. Suramanyu, Srimanyu, Srinicaya, Sarvasundara, Jayavan, Vinayalalasa and Jayamitra (Paumacariya, 92.23).

492 A CRITICAL STUDY OF PAUMACARIYAM stars of the Great Bear. In the Rgveda (IV. 42.8) They are numbered. as seven, are associated with gods (X.109.4) and are called divine (X.130.7). The Satapatha Brahmana for the first time conceives them as the constellations of the Great Bear (2.1.2.4). In the Brhadaranyaka Upanisad (2.2.6) they are named as Gautama, Bharadvaja, Visvamitra, Jamadagni, Vasistha, Kasyapa and Atri. They are often referred to as the mind-born sons of Brahma and their reference is available in the Mahabharata and the Puranas (Vayu & Visnu) with some difference in number going upto nine and their names also¹. But none of their names is indentical with those of the Paumacariya