Mahavira Jain Vidyalay Suvarna Mahotsav Granth Part 1

Author(s): Mahavir Jain Vidyalaya Mumbai
Publisher: Mahavir Jain Vidyalay

Page 625

160 : SHRI MAHAVIRA JAINA VIDYALAYA GOLDEN JUBILEE VOLUME
dedications. It seems that caste factor did not figure in the Jaina religious order. We hear of saint Harikesin Bala hailing from a Candāla family.26 Thus, even men of low birth could aspire for a high status through intellectual attainments. Nor were dedications by fallen but religious-minded women wanting. If Buddha could accept the hospitality of the famous courtesan of Vaiśāli-Ambapāli, we have an interesting example of the setting up of a shrine (devakula) of the Arhat Vardhamāna, a hall of homage (āyagasabhā), a reservoir (prapa) and stone slabs (silăpața) in the Arhat temple of the Niganthas, by the lay-disciple of ascetics (samānasāvika), the courtesan (gaạika) Nādā-Vasu, daughter of the courtesan Ādā Lonasobhikā27, together with some of her relatives, for the worship of the Arhats.
The Jaina devotees also set up tablets of homage (āyagapatas) 28 with the Yogi type of the seated Jina, the highly ornamented triśūlas, and sacred symbols. One tablet gives an interesting view of a Jaina stūpa enclosed in a railing with a gateway (torana). These ayayapatas or tablets of homage were set up for the worship of all Arhats, invoking their blessings. The Jainas also raised stūpas over the ashes of a chief or religious leader.
These numerous items of dedication were part of the activities of the Jainas in Mathurā who catered to the wishes of the Jaina preachers from different schools and families. The Tirthankaras enjoyed the respect and adoration of all the schools. Among the preachers whose names appear in more than one record are-Arya Baladina, Ārya-Deva, Ārya-Kșeraka, Mihila and Nāgadatta.
The role of women as nuns (sisyiņi) or lay devotees (śraddhācari) was fairly important. The latter had not renounced their family ties, but were deeply religious and firm. They created endowments. There are many references to Jaina nuns. The heads of schools had female disciples receiving religious instructions. Okhā of an earlier record, probably an Indo-Parthian, Amohini of the Ksatrapa period, Kumāramitrā, Vasulā, Sanghamikā, Jinadāsi, Balavarmā and Devā29 contributed a lot as members of the Jaina order--dedicating themselves and persuading others in the path of religion. There is no reference to a female preacher in the records.
26 Uttarădhyayana Sutra, 12. 1. 27 Lüders' List, No. 102. 28 EI, II, p. 190, No. 2; p. 202, No. 5; EI, II, p. 396, No. 23. 29 Lüders' List, Nos. 39, 24, 70, 50, 48, 28, 47.