The Jain temple is based on the samavasarana, or the moment when the jina teached the dharma to the ganadaharas. Thus, the layity enters the temple and eventually approaches a murti, or image of the tirthankara. The layity offer the image food and see the image of the tirthankara but the tirthankara is not believed to be present in the image. Each image of the tirthankara ia accompanied by two attendent deities known as sasanadevatas. Often these deities are paryed to for help in worldly matters.²

The actual worship, known as devapuja, can take place in either the home or the temple. The individual wears unstitched clothes to prevent harm to any creatures and carries a plate of offerings to the image of the jina. The puja consists of three parts, the angapuja, agrapuja, and bhavapuja. During the angapuja the lay person comes in pysical contact with the image. The previous offerings are swept away and the image is annointed with water, sandlewood, and milk. During the agrapuja, the person moves back from the image and recites the name of the jina. The individual then offers the image water, sandlewood, uncooked rice, flowers, sweets, the flame, inscence, and fruit. Finally, the bahvapuja consists of mental devotion and focus. The names of the 24 tirthankaras are recited and the flame is offered again.²

For Jains, yatra, or pilgrimage is a popular form of worship but is not obligatory. Sites of pilgrimage are known as tirthas or crossing over places and for the Jains, these are usually places that a tirthankara gained omniscience. The traveling involved in the pigrimage is important because it is the means by which one can gain merit and relieve one's self from bad karma. Unlike temple worship, both the layity and the ascetics participate in pilgrimage. For Svetambaras, the most mportant pilgrimage sites are Satrunjaya, Mt. Girnar, Mt. Abu, Mt. Sammeta, and Mt. Astapada. For Digambaras, the most important site is Shravana Belagora.²