Jainism in Mathura in the Early Centuries of the Christian

Author(s): Baijnath Puri
Publisher: Z_Mahavir_Jain_Vidyalay_Suvarna_Mahotsav_Granth_Part_1_012002.pdf and Mahavir_Jain_Vidyalay_Suvarna_

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JAINISM IN MATHURĀ IN THE EARLY CHRISTIAN ERÁ : 159
Tirthamkaras, including half-a-dozen dated ones, associated with the last one Mahāvīra, two refer to the setting up of four-fold image (Sarvatobhadra-pratimă), and one each record the setting up of statue of śāntinātha, Sambhavanātha, Rşabhanātha and Munisuvrata. The statue of Vardhamāna was set up for the Kottiya gana and the Brahmadāsika kula in the year 519, and for the Sthāniya kula of the same gaña in the years 20 and 3520. The three statues of Vardhamāna were meant for the Vāraņa gana and Petivāmika and Pusyamitrika kulas in the year 22, 29 and 5021 The donors were mostly pious female devotees. The same gañas were also associated with the setting up of statues of other Tirthamkaras, and sometimes the donor was the same, as, for example, Dattā dedicated an image of Rşabha in the year 60, and earlier in 4922 she had set up an image of Arhat Munisuvrata. A statue of Sarasvati was consecreted at the instance of the preacher (Vācaka) Āryadeva of the Kottiya gana.
Some of the records refer to the setting up of statues of Jaina Arhats whose names are not mentioned, tablets of homage (ayagapatas) and pillars. Jainas, no doubt, consecrated images of their Tirthankarasthe earliest instance being that of the image of Rşabhadeva which was taken away by the Nandarāja, and brought back by King Khāravela of Kalinga.23 Kautilya also refers24 to the images of Jaina gods-Jayanta, Vaijayanta, Aparajita and others. Thus, the antiquity of Jaina image worship could be pushed to about the 4th century B.C. There is no record of the setting up of statues of all the twentyfour Tirthankaras in the Kuşāņa period. That of Pārsvanātha is clearly distinguished by a canopy of snake hood over his head.
Lay devotees were responsible for these dedications done at the instance of some teacher or preacher. These devotees include both male and female lay-hearers-some of them belonging to the professions of iron-mongers (lohakära), carpenters (vardhakin) and perfumers (gāndhika).25 Courtesans (gaạikas) also shared in these
19 EI, I, p. 381, No. 1. 20 Ibid., p. 305, No. 27; p. 386, No. 7. 21 Ibid., p. 391, No. 20; p. 385, No. 6; Vol. II, p. 206, No. 36. 22 EI, II, p. 204, No. 20. 23 Lüders' List, No. 1345. 24 Bhattacharya-Jaina Iconography, p. 37. 25 Lüders' List, Nos. 53, 54, 55, 10, 20, 53, 1907, 37, 39, 76, 102.