are performed in honor of the Virgin who was believed to have appeared at
this spot.
Within Jainism, laypersons of all the sects will participate in certain annual
holy days. These include a commemoration of the “first” giving of alms to a
mendicant (one named R.s.abha) in the month of May–June. This celebra-
tion honors the special relationship that exists between laity and the ascetic
order. Also commonly observed are the anniversaries of Maha ̄vı ̄ra’s birth
(April–May) and death (October–November). Yet the single most massive
celebration for Jains is the masta ̄ bhis.ekam(head anointing) offered every
twelve years at the gigantic image of Ba ̄habuli in Karnataka. Ba ̄habuli is
considered an exemplary figure – one who renounced power and posses-
sions to attain instant liberation (kevalajña ̄na). For several weeks during this
celebration the fifty-seven-foot image of Ba ̄habuli is offered various libations
from above, from water to sandalwood paste.^13
The shrine or temple as the focus of religious expression
Millions of shrines of great diversity dot the Indian landscape. Many of these
are very simply marked – a sacred tree, a snake hill, a smeared stone, a
picture of a favored deity. A worshiper may stop at such a place, circum-
ambulate, prostrate, or in other ways do obeisance to the sacred presence.
If the shrine is that of a goddess, the worshiper, usually a woman, may shower
vermilion or turmeric over the sacred object and themselves. In many cases
such shrines will have a local non-brahman priest, male or female, usually
representing the particular family or community for whom the shrine is
important. On special occasions, at such non-brahmanized shrines, a goat
or chicken may be sacrificed and family picnics are enjoyed.
For a variety of reasons, some of these “folk” shrines become classicized.
Some of the patrons of a particular shrine may become more affluent; other
neighboring groups may begin to use the shrine and increase its income;
there may be an impetus to “brahmanize” the shrine for purposes of demon-
strating increased status; other groups may even co-opt the shrine and use
it for their own purposes. Classicization of such shrines usually entails hiring
a brahman priest to do at least some rituals that are more nearly “a ̄gamic”
and constructing a brick or stone shed over the shrine. An icon may be
installed in a manner that reflects classical style. The name of the deity may
even be changed to reflect how he or she is integrated into the mainstream
Hindu pantheon. Occasionally such shrines are upgraded without benefit
of brahman input inasmuch as the community wants to retain complete
autonomy over the shrines.
A fully classical temple is rich with symbolism and ritual life. The inner
sanctum (garbhagr.ha– literally, “womb house”) is below the central tower of
206 Religion in Contemporary India