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The Jaina Stupa at Mathura: Art & Icons
ferryman (Prātārika) donated an image in the reign Kumaragupta, the year 113 of Gupta period.
By a Dancer (Nartaka) :
A record of setting up an Ayagpaṭa by Śivayasa the wife of the dancer (Nartaka) Phaguyaśa35 is of early kusāņa period.
By courtesan:
The Ayagapaṭa with the inscription of donation made by courtesan (Gaṇikā) Vāsu the daughter of courtesan Lonasobhikā36 a shrine, a hall of homage, a reservoir and a Śilāpaṭṭa for the worship of Arhat.
By Carvan leader:
An image with the record of installation by Dharmmasoma the wife of Sārthavaha37 (carvan leader) in the year 22 of Kusāņa era.
Thus dedicatory donations of images, shrines, reservoir etc. were made by common people. As suggested by Bajapayi K.D. the term Śresthi denotes a banker or merchant or foreman of a guild38. It occurs on two inscriptions from kankāli Tila, the first dated 15 year and second of 38th year of Kusāņa era setting up a pillar with Nandiviśāla.
6.7 The Evolution of Mahamantra Navakara and its Present Form:
In Jainism the sacred Navakāra Mantra is considered very ancient. It is an origin/basic mantra abstracted from 14 old scriptures known as Purvas, now extinct. The present form has nine Padas but only first two are seen on Mathurā images and Hathigumpha cave inscription. The 17 line inscription of King Khārvela at Hathigumphā commences with the adoration of Jinas by first two padas of the said Mantra
Namo Arahantānam. Namo Savva Siddhānam.
Here in the second pada the word 'savva' is added prior to 'Siddhanam' which is not seen in the present second pada, instead 'savva' is added to the fifth pada as 'Namo loe savva sahunam' covering all five Supremos. The scripture Angavijjā includes various mantras with its chanting process and consequences of fruit. It also provides the development process
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35 Ep. I., Vo. II, no. 5, pp. 200.
36 i. In. Ant. V. XXXIII, pp.152-153.
ii. Coomarsvāmi, HIIA, pp. 72. pl. 19.
37 L.L. no. 30.
38 Bajapayee K. D., op. cit. pp. 129.
