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JAINISM AND KARNATAKA CULTURE
must have become the general rule; and teachers like Somadeva only confirmed it by saying
यत्र सम्यक्त्तहानिर्न यत्र न व्रतषणम् । सर्वमेव हि नानां
प्रमाणं लोकिको विधिः॥ Where there is no harm done to the highest principles of Jainism, where there is no infringement of the vows enjoined, all indeed is acceptable to the Jainas which have the sanction of local custom.' 129
Likewise, Jinasena in his Mahapurāna, speaking of yajnas (involving no killing of course) states that since they are in conformity with Vyavahāra Naya they are worthy of adoption by the Jainas. 180 These statements only serve to indicate the new outlook of Jainism, as it was affected by its struggle for existence. Now it is the rule, rather than the exception, among the Southern Jainas to wear the sacred thread. They perform the ceremony when the boy is about seven years of age : 131 and, if Thurston's information is correct, then, in the Arcot District even girls are taught the thread-wearing mantras at about the same age, though they are not actually invested with the sacred cord. 132 This volte face with regard to their attitude towards the delicate sex is more definitely indicated by several inscriptions which allude to their attainment of the abode of the gods by means of severe asceticism. We quote below a few instances.
An inscription at Śravaņa Beļgoļa records: “On receiving dikṣā from the guru, Srimati Ganti, becoming a treasure of all penance, a celestial jewel of liberality, the chief of the possessers of numerous virtues, the beauty of the face of the ladies compassion, self-restraint and forbearance, (and) a moonlight to
128 Cf. Jaina Hitaisi XII, p. 146 130 Mahapurdra IL, 88-90; cf. Jaina Hitatsi XII, pp. 144-46. 131 Bolgant, op. cit., p. 102, 139 Thunton, op. cit., PP. 433–34.
