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Jainism In Mathurā In The Early Centuries Of The Christian Era
B. N. PURI
The importance of Mathurā as a centre of Jainism in the early century
of the Christian era is evident from the vast mass of Jaina inscriptions recorded on ayngapațas or tablets of homage, statues of Jaina Tirthankaras and fragments of a Jaina stūpa recovered from the famous Kankāli Tilā in Mathura in the last quarter of the nineteenth century. It appears that this Pilā or mound from where these remains were recovered was a Jaina sanctuary from the period of the Sunga dynasty, as is evident from an inscription' written in the Sunga type of the ancient Brāhmi. It continued in the time of the Guptas, as brought out from a record2 dated in the year 97 which, on paleographic grounds, appears to be the late Gupta period. The mound, symbolising the ancient Jaina sanctuary, is reminiscent of the once flourishing Jaina Sangha, comprising of the monks, nuns, śrävakas and śrávikās. It is rather an unusual feature to trace certain names, which appear to be of foreigners. The records are probably dated in the Indo-Parthian
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1 H. Lüders, Mathură Inscriptions, unpublished Papers, ed. by K. L.
Janert, p. 42. From the inscriptions at the site it appears that there was a Jaina sanctuary from the period of the Sunga
dynasty. 2 Ibid., No. 23, p. 53.
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JAINISM IN MATHURĀ IN THE EARLY CHRISTIAN ERA : 157
era, and so the donors appear to be foreigners who had come to Mathurā and accepted Jainism. This assimilation of the foreigners in the fold of Jainism belies the notion that Jainism was confined only to the land of its origin. The famous story of Kālakācārya, the Jaina saint who brought about the downfall of the Gardhabhilla dynasty through the help of the Sakas of Seistan, points to the contacts established between Jaina saints and foreigners, some of whom may have been attracted to it.
Mathurā, known as Saurīpura or Suryapura to the Jainas5 seems to have been frequented by the Jaina monks from the north-east, i. e., from Magadha, after the famous famine described in the Jaina scriptures. The Jainas established themselves there about the middle of the second century B.C. The Amohini Tablets is a shining example of the existing nature of Jainism in the first century B.C. The inscriptions from Kankāli Tila also mention some unfamiliar names like Akakā and Oghā?-names of ladies, probably of foreign origin--whose dedications speak of their acceptance of Jainism.
The composition of the Jaina religious orders into several schools known as ganas with their different kulas and sākhās and sambhogas is brought out by the records of the Kuşāņa period which is corroborated by the evidence from the Kalpasūtra. The three prominent ganasbeing Koțţika, Väraņa or Caraña and Arya-Uddehikīyalo. Another one Vasavadiya is implied with reference to its kula mentioned in a record.11 The different kulas associated with the Kotţika gana were Brahmadāsika, Thănīya, Vacāliya and Prabāhaka (Praśnavāhanaka) with their corresponding sakhas-Ucenāgari, Aryavairi or Vairi and Majhmia. The heads of the Aryavairi were Aryya Puśila (Arya Puşyala) and Vșhatavācaka Jayamitra in the years 12 and 2012 respectively of
3 Dr. Bhandarkar Volume, p. 288. 4 Vikrama Adventures, Introduction. 5 SBE, XLV, p. 112. 6 EI, II, p. 204, No. 20. 7 Lüders' List of Inscriptions, Nos. 48, 29, 43. 8 Ibid., Nos. 17, 18, 19, 20, 22, 25, 27, 28, 29, 33. 9 Ibid., Nos. 18, 34, 37. 10 Ibid., No. 21; IA, III, p. 105, No. 23. 11 EI, I, p. 282, No. 2. 12 EI, II, p. 203, No. 18; EI, I, p. 383, No. 4.
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158: SHRI MAHAVIRA JAINA VIDYALAYA GOLDEN JUBILEE VOLUME
the Kusana era. The Kottika gana, according to the Kalpasútra, was founded by Susthita and Supratibuddha, surnamed Kauțika and Kākandaka. It was divided into Ucenāgari, Vidyadhari, Vajrī and Madhyamika śākha's and Brahmaliptaka, Vatsaliya, Vaniya and Praśnavahanaka kulas. This school continued to exist in the Gupta period as it is mentioned in an inscription dated in the year 11314 of the Gupta era. It refers to the setting up of an image by Syāmādhya under instructions from Datilācārya of the Kottiya gana and Vidyadhari śākhā.
The head of the Carana or Varana gana of the Kalpasūtra was Aryadatta in the year 2915 and a little more than twenty years later its great preacher was Dinärya. This school was divided into four śākhās and seven kulas. The gana was founded by Sri Gupta of the Hari gotra, according to the Kalpasütra. A good many śäkhâs and Iculas of this gana or school are noticed in the Kuşāņa records as, for example, Pusyamitrika, Aryacetaya, Kāmajāšika, Petivämika and Arahatțiya. Some kulas are, however, left out.
The Arya-Uddehikiya gana with its Nagabhūtikiya kula identified with Nagabhaya kula of the Uddeha gana had Buddhaśri as its head in the year 716 and Devadatta in the year 9017 of the Kuşäna era. This gana was founded by Arya Rohana of the Kasyapa gotra and was divided into six kulas and four sakhas out of which only two kulas are mentioned in records.
The Mehika kula of the Vasavadiya gana was founded by Kamarȧhi of the Kundala gotra. It is mentioned in a record of the year 15.18
These ganas or schools with the different kulas, sakhds and sambhogas created an atmosphere of good will and there is hardly any instance of bitterness in their relations with each other or with Buddhism and Brahmanism, the two other flourishing religions at Mathura. Out of the records of dedications of statues of Jaina
13 SBE, VIII, p. 231.
14 EI, II, p. 210.
15 EI, II, p. 206, No. 26; Ibid., No. 36. kulas and sakhås-see Kalpasūtra, Jaina ganas see also Bühler: The Indian Sect of the Jainas.
16 EI, I, p. 391, No. 19.
17 IA, XXXIII, p. 105, No. 23.
18 EI, I, p. 282, No. 2.
For the division of this gana into VIII, p. 320. For a study of the
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JAINISM IN MATHURĀ IN THE EARLY CHRISTIAN ERÁ : 159
Tirthamkaras, including half-a-dozen dated ones, associated with the last one Mahāvīra, two refer to the setting up of four-fold image (Sarvatobhadra-pratimă), and one each record the setting up of statue of śāntinātha, Sambhavanātha, Rşabhanātha and Munisuvrata. The statue of Vardhamāna was set up for the Kottiya gana and the Brahmadāsika kula in the year 519, and for the Sthāniya kula of the same gaña in the years 20 and 3520. The three statues of Vardhamāna were meant for the Vāraņa gana and Petivāmika and Pusyamitrika kulas in the year 22, 29 and 5021 The donors were mostly pious female devotees. The same gañas were also associated with the setting up of statues of other Tirthamkaras, and sometimes the donor was the same, as, for example, Dattā dedicated an image of Rşabha in the year 60, and earlier in 4922 she had set up an image of Arhat Munisuvrata. A statue of Sarasvati was consecreted at the instance of the preacher (Vācaka) Āryadeva of the Kottiya gana.
Some of the records refer to the setting up of statues of Jaina Arhats whose names are not mentioned, tablets of homage (ayagapatas) and pillars. Jainas, no doubt, consecrated images of their Tirthankarasthe earliest instance being that of the image of Rşabhadeva which was taken away by the Nandarāja, and brought back by King Khāravela of Kalinga.23 Kautilya also refers24 to the images of Jaina gods-Jayanta, Vaijayanta, Aparajita and others. Thus, the antiquity of Jaina image worship could be pushed to about the 4th century B.C. There is no record of the setting up of statues of all the twentyfour Tirthankaras in the Kuşāņa period. That of Pārsvanātha is clearly distinguished by a canopy of snake hood over his head.
Lay devotees were responsible for these dedications done at the instance of some teacher or preacher. These devotees include both male and female lay-hearers-some of them belonging to the professions of iron-mongers (lohakära), carpenters (vardhakin) and perfumers (gāndhika).25 Courtesans (gaạikas) also shared in these
19 EI, I, p. 381, No. 1. 20 Ibid., p. 305, No. 27; p. 386, No. 7. 21 Ibid., p. 391, No. 20; p. 385, No. 6; Vol. II, p. 206, No. 36. 22 EI, II, p. 204, No. 20. 23 Lüders' List, No. 1345. 24 Bhattacharya-Jaina Iconography, p. 37. 25 Lüders' List, Nos. 53, 54, 55, 10, 20, 53, 1907, 37, 39, 76, 102.
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________________ 160 : SHRI MAHAVIRA JAINA VIDYALAYA GOLDEN JUBILEE VOLUME dedications. It seems that caste factor did not figure in the Jaina religious order. We hear of saint Harikesin Bala hailing from a Candala family.26 Thus, even men of low birth could aspire for a high status through intellectual attainments. Nor were dedications by fallen but religious-minded women wanting. If Buddha could accept the hospitality of the famous courtesan of Vaisali-Ambapali, we have an interesting example of the setting up of a shrine (devalcula) of the Arhat Vardhamana, a hall of homage (ayagasabha), a reservoir (prapa). and stone slabs (silapata) in the Arhat temple of the Niganthas, by the lay-disciple of ascetics (samanasavika), the courtesan (ganika) Nada-Vasu, daughter of the courtesan Ada Lonasobhika27, together with some of her relatives, for the worship of the Arhats. The Jaina devotees also set up tablets of homage (ayagapatas) 28 with the Yogi type of the seated Jina, the highly ornamented trisulas, and sacred symbols. One tablet gives an interesting view of a Jaina stupa enclosed in a railing with a gateway (torana). These ayayapatas or tablets of homage were set up for the worship of all Arhats, invoking their blessings. The Jainas also raised stupas over the ashes of a chief or religious leader. These numerous items of dedication were part of the activities of the Jainas in Mathura who catered to the wishes of the Jaina preachers from different schools and families. The Tirthankaras enjoyed the respect and adoration of all the schools. Among the preachers whose names appear in more than one record are-Arya Baladina, Arya-Deva, Arya-Kseraka, Mihila and Nagadatta. The role of women as nuns (sisyini) or lay devotees (sraddhacari) was fairly important. The latter had not renounced their family ties, but were deeply religious and firm. They created endowments. There are many references to Jaina nuns. The heads of schools had female disciples receiving religious instructions. Okha of an earlier record, probably an Indo-Parthian, Amohini of the Ksatrapa period, Kumaramitra, Vasula, Sanghamika, Jinadasi, Balavarma and Deva29 contributed a lot as members of the Jaina order--dedicating themselves and persuading others in the path of religion. There is no reference to a female preacher in the records. 26 Uttaradhyayana Sutra, 12. 1. 27 Luders' List, No. 102. 28 EI, II, p. 190, No. 2; p. 202, No. 5; EI, II, p. 396, No. 23. 29 Luders' List, Nos. 39, 24, 70, 50, 48, 28, 47.
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________________ JAINISM IN MATHURA IN THE EARLY CHRISTIAN ERA : 161 It is rather interesting to notice foreign elements in Jainism. It has been suggested earlier that about the first century B.C. there were certain Parthians who had accepted Jainism and set up dedications. Okharika and Ujhatika do not appear to be Indian names, while Dimitra could be the Indianised form of Demetrius. The inscriptions from the Kankali Tila, supposed to represent the site of some Jaina establishment30 also mention some unfamiliar names, like Akaka and Ogha.31 It is, therefore, very likely that foreigners too were accepted in the Jaina fold which had also eliminated caste-consciousness in the choice of the selection of head of religious schools. Mathura continued to be an important centre of the Jainas in the Gupta period. In fact the Kankali Tila, symbolising the Jaina monastic establishments, is supposed to have met its fate at the hands of the Mohammadan invader Mahmud of Ghazni, who invaded this sacred city and destroyed everything that came in the way of his iconoclastic zeal. 30 See Smith--The Jaina Stupa at Mathura, Pl. LXII; cf. Janert, op. cit., p. 41. 31 Luders' List, Nos. 48, 29, 43. N OP 19 AO GO G.J.V. 11