The Āgamas in Jainism function not merely as abstract doctrinal treatises but as living guides that shape concrete spiritual practice. They undergird daily conduct for both ascetics and lay followers, elaborating the great vows for monks and nuns and the corresponding vows for householders, along with broader codes of lay conduct. From this perspective, “living according to the precepts” is itself a central ritualized discipline: the observance of non‑violence, truthfulness, non‑stealing, celibacy or chastity, and non‑attachment becomes a continuous, embodied response to the scriptural word. In this way, ethical life is not separate from ritual but is its deepest expression.

Alongside this ethical framework, the Āgamas also inform more recognizable ritual forms. They provide guidance for worship of the Jinas or Tīrthaṅkaras, shaping temple practices such as pūjā, offerings, and reverential approaches to images in a manner consistent with non‑violence and purity. Practices of repentance and confession, especially pratikramaṇa, are structured around scriptural themes of fault‑acknowledgment, repentance, and reaffirmation of right conduct. Fasting and other austerities, undertaken to weaken karmic bondage, are likewise described and classified in Agamic literature, and they become especially prominent during major observances such as Paryuṣaṇa.

The Āgamas also sustain a culture of study, recitation, and memorization that is itself regarded as a sacred practice. Regular svādhyāya, or scriptural study, and the recitation of canonical passages and mantras are undertaken by monks, nuns, and devout laity as a means of internalizing doctrine and cultivating reverence. In the monastic setting, this extends to the memorization of large portions of the canon, which both preserves the tradition and supports teaching. Public scriptural assemblies and expositions serve as communal acts of worship, where listening to and reflecting on the Āgamas becomes a shared spiritual discipline.

Finally, the Agamic corpus lays out detailed patterns of monastic discipline and spiritual cultivation. Texts governing mendicant conduct describe initiation procedures, rules for wandering and begging, and methods of handling faults and penances, thereby ritualizing the entire rhythm of ascetic life. Meditation and contemplation, including structured reflections and practices such as maintaining awareness while minimizing bodily movement, are presented as central disciplines aimed at self‑purification and liberation. Through this interweaving of conduct, worship, repentance, austerity, study, and meditation, the Āgamas shape a comprehensive ritual world in which scriptural teaching and lived practice continually illuminate one another.