International Jain Conference 1985 3rd Conference

Author(s): Satish Jain, Kamalchand Sogani
Publisher: Ahimsa International

Page 198

also, when Chaitya and Matha came into existence, the lay-people financed them. It is a fact that monks and nuns are made free from day-to-day problems of fulfilling physical necessities.
The lay-people have played their role well in the spread of religion. As we know, Mahavira spent thirty years in delivering sermons, in preaching the people by going from one place to another. People got attracted to him and a good number of men and women took initiation from him. According to the Kalpsutra, there were 1,59,000 male lay-votaries and 3,18,000 female lay-votaries in his order. It included kings, queens, prince, princess, ministers, workers etc. and especially those who were looked down upon. This augmentation never stopped. Gradually but steadily, it spread all over the Indian subcontinent with the assistance of its followers. It reached Kalinga in Orissa in 4th century B.C. and with the support of king Kharavela in 1st century B.C., it became prominent in that region. And if we rely on the Buddhist work Mahavamsa, it reached Ceylon before the accession of Emperor Ashoka. In South India also, its prominence can be traced to 2nd century B.C. Monks as well as lay-people were the main instruments in extending its boundary. the whole communty took active part in it. If we go through the inscriptions of Mathura of Kushana-period only, it becomes clear. Laypeople are shown here to have dedicated the images of Jinas. In these inscriptions, sons, daughters, daughter-in-laws and wives of Bankers, ironmongers, caravanleaders, dyers, perfumer, village headmen, Metal-workers, treasurers, actors, goldsmiths etc. are frequently mentioned. A Brahmana of Saigrave gotra is presented to have dedicated a tank, a reservoir, a garden, a pillar and a stone-slab to the Samgha. A courtezen (Ganika) is also mentioned. She, with some of her other relatives, is shown to have made a shrine (Davikulika) of the Arahat, an Ayagasabha, a reservoir, and a stone-slab in the Arahat-temple.
The instances mentioned above prove obviously this fact that not only the higher casts or wealthy men, but also the people belonging to the lower cast of society showed devotedness to Jainism and did their best in its propagation. It is interesting to note that just as in ascetic life the number of nuns is more than the monks, so is the case with lay-votaries, where female lay-worshippers had a lion share.
The reason why Buddhism disappeared from its birth-place and Jainism survived lies in the role played by lay-votaries and it can be well stated in the words of Late Herman Jacobi, "It is evident that the lay-part of the community were not regarded as outsiders, as seems to have been the case in early Buddhism. Their position was, from the beginning, well defined by religious duties and privileges; the bond which united them to the order of Monks was an effective one......... The state of lay-man was one preliminary and, in many cases preparatory to the state
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