Jainism In Mathura In The Early Centuries Of The Christian

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This text by Baijnath Puri highlights Mathura's significant role as a center of Jainism during the early centuries of the Christian era. The primary evidence for this is the substantial collection of Jaina inscriptions discovered at Kankali Tila, a mound in Mathura. These findings, consisting of "ayngapațas" (tablets of homage), statues of Jaina Tirthankaras, and fragments of a Jaina stupa, indicate that Kankali Tila was a Jaina sanctuary dating back to the Sunga dynasty (before the Christian era) and continued to be important during the Gupta period. The mound represents the flourishing Jaina Sangha, which included monks, nuns, male lay followers (śrāvakas), and female lay followers (śrāvikās).

A noteworthy aspect is the presence of names that appear to be of foreign origin among the donors in the inscriptions, likely dating from the Indo-Parthian era. This suggests that Jainism was not confined to its place of origin but attracted and assimilated foreigners. The text draws a parallel to the story of Kalakacarya, a Jaina saint who interacted with the Sakas, implying historical connections between Jaina saints and foreigners who may have been drawn to the religion.

Mathura, also known to Jainas as Sauripura or Suryapura, was frequented by Jaina monks from the northeast, particularly from Magadha, following a famine described in Jaina scriptures. Jainas established themselves there around the mid-second century B.C., with the Amohini Tablets serving as evidence of Jainism's presence in the first century B.C. Inscriptions from Kankali Tila also mention seemingly foreign female names like Akaka and Ogha, whose dedications signify their acceptance of Jainism.

The text details the organizational structure of the Jaina religious orders, known as "ganas," with their various "kulas" (lineages) and "sakhās" (branches), as revealed by Kuṣāṇa period records. These findings are corroborated by the Kalpasutra. The prominent ganas mentioned are Koṭṭika, Vāraṇa (or Caraṇa), and Ārya-Uddehikīyalo. Another, Vasavaḍiya, is implied through its associated kula. The Koṭṭika gana, founded by Susthita and Supratibuddha (also known as Kauṭika and Kākandaka), had several branches and kulas, and its existence continued into the Gupta period. Similarly, the Carana or Vāraṇa gana, founded by Sri Gupta, was divided into four sakhās and seven kulas, with its preachers actively spreading the faith. The Arya-Uddehikiya gana, founded by Arya Rohana, and the Vasavaḍiya gana, founded by Kamarahi, are also discussed with their respective kulas and heads.

The coexistence of these ganas, kulas, and sakhās fostered an atmosphere of goodwill, with no instances of bitterness reported in their relations with each other or with Buddhism and Brahmanism, which were also prevalent in Mathura. The inscriptions record dedications of statues of Tirthankaras, including Mahavira, Santinatha, Sambhavanatha, Rsabhanatha, and Munisuvrata. Female devotees played a significant role in these dedications. The text also mentions the consecration of a statue of Sarasvati at the instance of a preacher from the Koṭṭiya gana.

The antiquity of Jaina image worship is pushed back to around the 4th century B.C., with references to images of Jaina deities like Jayanta and Vaijayanta in Kautilya's Arthashastra. The inscriptions do not show statues of all twenty-four Tirthankaras during the Kuṣāṇa period, but Pārśvanātha is specifically identified by a canopy of snake hoods.

The dedications were primarily made by lay devotees, both male and female, from various professions including iron-mongers, carpenters, and perfumers. Notably, courtesans also participated in these dedications, suggesting a lack of caste restrictions in the Jaina religious order. The example of the courtesan Nada-Vasu, who dedicated a shrine and other structures, illustrates this inclusivity. Jaina devotees also created "ayagapatas" depicting seated Jinas, trisulas, and sacred symbols, including one showing a Jaina stupa. The Jainas also erected stupas over the ashes of religious leaders.

The text identifies several preachers who were prominent across multiple records, such as Arya Baladina, Arya-Deva, Arya-Kseraka, Mihila, and Nagadatta. Women held important roles as nuns (sisyini) or devoted lay followers (sraddhacari), often making endowments and influencing others in religious pursuits. While there is no mention of female preachers, numerous female disciples received religious instruction from the heads of schools.

The text reiterates the presence of foreign elements in Jainism, citing names like Okharika, Ujhatika, and Dimitra (possibly an Indianized form of Demetrius) from inscriptions. This reinforces the idea that foreigners were accepted into the Jaina fold. Mathura continued to be a vital center for Jainas during the Gupta period, and Kankali Tila, a symbol of Jaina monastic establishments, is believed to have been destroyed by Mahmud of Ghazni during his invasion.