Comprehensive History Of Jainism

Author(s): Aseem Kumar Chatterjee
Publisher: Munshiram Manoharlal Publishers Pvt Ltd

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A COMPREHENSIVE HISTORY OF JAINISM
tion, but Lüders? reduces the number to two. The former interpretation seems more reasonable, but what is of much greater interest is that even women leading an immoral life could be converted to the doctrine of dedication and love by a few zealous ascetics. The setting up of so many things is indicative that the courtesans mentioned in this inscription, were quite rich, and it is no surprise to find prostitutes taking an active part in religious affairs. Even a superficial acquaintance with the Buddhist canon would show how prominent courtesans actively helped the Buddha and the Samgha. One of the best lay-disciples of the Buddha was the son of a courtesan. This was Jivaka Komāravaccha, the physician who was a son of a prostitute called Sālāvati, whose fee per night at Rājagļha was 100 kahäpaņas. 48 The fee of the courtesan Ambapāli was 50 kahāpaņas per night. 49 The great Vasantasenā of Bhāsa's Cārudatta and Sūdraka's Mịcchakațika was not only an exceedingly rich lady but also one of the most accomplished persons of Ujjayini. It seems that the gaņikās, mentioned in the inscription under discussion, were prominent citizens of Mathura. The reference to devikula (devakula) is indicative that this term was used freely to describe any type of shrine. Apparently the devikula built by these courtesans was somewhat smaller because it was built within the enclosure of the Arhat temple (ayatana).
Another pre-Kuşāņa inscription 50 found from Kankāli Țīlā records the setting up of a tablet of homage by Sivayaśā, who has been described as the wife of a dancer (nartaka) called Phaguyasa. This inscription once more shows that persons engaged in curious professions took an active interest in the welfare of the Jaina church. Another inscription, which has been assigned to the pre-Kuşāņa period by Bühler, is that which refers to Sihanädika, son of the vānika Sihaka and Kośiki. This Sihanādika, according to this inscrip tion, set up tablet of homage (āyāgapața) for the worship of Arhats. Bühler observes that the epithet vāruka given to the father of Sihanādika proves that he was a representative of the merchant community. His mother, however, belonged to a superior caste which is indicated by the word kośikī. In that case, this should be regarded as an instance of pratiloma marriage which is generally condemned in the Smrti texts. But the epithet vānika given to Sihanādika's father Sihaka does not clearly prove that he belonged to the Vaiśya caste. There are many cases of persons of superior caste adopting the pro fession of lower classes. We have the classic example of Cārudatta,