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The Concept of Šāstra-Dāna: Socio-Cultural Dimensions
121 ratio between men and women, popularity/practice of renunciation amongst women is higher and consistent from the ancient historical times of Arhat Pārsva. Analogous with this, the percentage of the caturvidha-dāna in general, and the śāstra-dāna in particular, is relatively higher amongst women.
With this in background, this paper confines hereafter to discriminate and discuss the social scope of śāstra-dāna, without concentrating on the other three of the four-fold dānas of food (āhāra), shelter (abhaya), and medicine (auşadha).
In the galaxy of the 10th century, Jaina householders known not only for livin and successful life but also for prabhāvanā, “illumination of Jainadharma’, Attimabbe shines like a polar star. Attimabbe transmitted a prestigious four-fold dāna culture embodied in Jainism. Analogous with the phrase mahā-purusa, 'Great-man', poet Ranna frequently refers to Attimabbe as mahā-sati, 'Great-women', and as mahā-sati-tilake, eminent among the Great-women'. Befitting such epithets, Attimabbe had royal recognition. Five of the early emperors of the Kalyāņa Cālukya Imperial dynasty, Tailapa (973-97), Iriva bedanga Satysraya (997-1007) - Ayyaņadeva (1008), Vikramāditya V (1008-14) and Jagadekamalla Jayasimha (1015-12) - had extended their honor and patronage to Attimabbe and her son Aņnigadeva, both known for their Caturvidha-dāna, with special thrust on śāstra-dāna. In one of his verses included in the Ajita-Purāna-Tilakam [Canto XII, verse 9], poet Ranna has listed the names of her senior contemporary celebrities who performed the meritorious act of prabhāvanā, 'Illumination', last among the eight limbs of Samyag-Darsana, 'Rightvision of Jainism'. Būtuga II (936-61), the Ganga chief, Maruladeva (961-63) and Mārasimha II (963-74), both Maha-mandalesvaras and sons of Būtuga, Cāmundarāya (950-83-2), minister and general of the above Ganga kings, Sankara-ganda (964), chief of the Rāstrakūta army- were the great patrons who illuminated the splendour of Jaina creed between the fourth and sixth decades of tenth century. Being the Governors and feudatories of the Rāstrakūtas, they were heroes of many historical battles, fought and won in favour of their overlords. At the same time, they were noble persons and upāsakas of eminence who devoted their leisure hours to protect/promote their faith. Thanks to their committed contribution, Jainism assumed a major role in the Deccan and its status/popularity enhanced manifold.
Poet Ranna concludes the above-cited verse by declaring that Attimabbe was the only venerable lady who perpetuated and even excelled the above referred illustrious men in the laudable act of prabhāvanā. No other person, man or women, is accorded such an highly developed biography nor is allotted great deal of space in literature and epigraphy as that of Attimabbe. Ranna praises and identifies her with venerated legendary figures, in an extraordinary manner: Adinātha and Ajitanātha are the first and second among Tīrthankaras, Bharateśa and Sagareśa are the first and second amongst Cakravartins, 'Universal emperors', and amongst the best of donors are Sreyāmśa in the beginning of ages and the
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