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The Jaina Stupa at Mathura: Art & Icons
· Besides, Dravidanvaya's inscription mentions his sangha as Mūla Sangha
in 1040 A.D. This is the first available reference relating them to Mūla Sangha. The relation of Kundakunda-anvaya with Mūla Sangha appeared in the inscription of Dodda-kanagālu in the year 1044. A.D. Yāpaniya tradition has also revealed their Sangha as Mūla Sangha in 1108 of inscription of 'Yāpaniya Punnagavriksa Mūlagaña'. All above inscriptions prove that in the 11th century all Sanghas have claimed their sangha as Mūla Sangha. From the inscription of the image J 143 LM it is clear that Mūla Sangha was the part of Śvetāmbara tradition also. The period mentioned in the inscription was sixty years prior to the time when every Sangha in India considered Müla Sangha as a part of their traditions. Māthura Sangha is considered as of Digambara tradition but from the inscriptions of above other two images with the words like "Svetāmbara Māthura Sangha' without mentioning the names of any ascetics likely to be only of Śrāvakas 11 The published book “The Jaina Stūpa and Other Antiquities at Mathurā” by Smith V. discloses that there existed three sanctuaries - one stūpa, a Svetāmbara temple and a Digambara temple. The excavated sculptures are of these monuments.
6.5
The characteristics of inscriptions: 1. Most of the inscriptions are commenced with the adoration to
Arhat or Siddha, though some of them have begun with the year
of establishment of image also. 2. The name of the ruling king is acknowledged with the detail of his
dynasty. 3. The donor's name covers his family, occupation and status. 4. The inspiring Guru's pedigree is presented with his kula, gana and
śākhā's particulars. 5. Within the sculpture, its date, form and the place of installation
is suggested. They reveal many facts and hidden truth of Jainism like
11 Dr. Jain S., “Svetāmbar Mūla Sangha evam Māthura Sangha- ek Vimarsha”, pp.
631-2.
