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The Jaina Stupa at Mathura: Art & Icons
The image inscriptions commence with the word "Siddham' which translated as 'Success' by historians. If one thinks why here only ‘Siddham' word is used? Why not namo is added first? (Obeisance to Siddha). There is one possibility of regarding the use of this word "Siddham', that 'Every soul has potentiality to become a Siddha'. To keep this aim as a constant reminder in the mind of adorants perhaps the word 'Siddham' is engraved on images4s. The power of Mantra Navakāra with its Yantra Siddhacakra and Navdevatā is available in the legend of king Sripāla in 'Sripālrājā-norasa 46 originally 'Siri-sirivāla-kahā' by Ratnamandira-gaņi (1362 A.D.) Here the author describes the Yantra with its details and the austerity performed by Nayaka Sripāla and Nayikā Mayanā for the welfare of their family. Dr. U.P. Shah informs us that - originally, the Siddha-cakra or the Namaskāra-valaya must-have been employed in pure rites only, i.e. in the Santika and the Pausţika. But the growing Tantric influence in India from 7th century A.D. if not earlier, resulted in the composition of various Buddhist Sadhanās and in a similar activity in Brahmanical Tantras, also led the Jainas not only to elaborate their pantheon, but also to introduce a number of tantric rites and practices which were originally prohibited for monks and were against the principles of Jainism 47.
The Roots of Gaņa, Kula, and sākhā of the Preceptors: The list of gana, kula and sākhā embodied in Kalpasūtra and the appearance of unclothed images with open eyes are probably based on the fact that the split of the Jain Sangha - Svetāmbara and Digambara came into existence later on, at least after Kuşāņa era. Even there is no hint of separation in any of the early archaeological records. The chief business centre Mathurā was flourishing with the people of three main traditions of India and people from abroad. Most of the donations were given by all type of professionals. The names like Ujhatikā, Okharikā, Ogha, Akakā of the donors suggest that people from other countries also were converted to Jaina faith. This system shows the well organised methodical workmanship of Jaina Sangha keeping historical valuable documentation for future generations.
45 As explained by Śri Ācārya Sagaracandra sagarji- present Gacchadhipati of Sagara
Kula. 46 Sri Vinayavijayaji and Upadhyaya Yasovijayaji composed in 1738 A.D. 47 Shah U. P. op. cit. 1955, 102-3.
