Chapter
VII
Ancient Jain
Tïrthas and historical places
The Tïrthas are
connected with the incidents of the lives of the Tïrthaõkaras and other great
persons. The places, where the Tïrthaõkaras were born, first renounced the Áaãsära
and initiated into religious life, practised austerities and achieved kavalajñäna
(omniscience), are known as Kalyäîaka Kshetras. The places
where the Tïrthaõkaras realised emancipation are called Nïrväîa Kshetras.
Such places are Kailäáa, Champä, Pävä, Urjayanta and Sammeda Áikhara. The
places, where the great ascetics lived and achieved liberation, are also known
as the Tirthas. Generally, such Tïrthas were established on the
basis of imagination in medieval times in order to increase their importance.
At times, the idols in certain places are believed to bestow great favours on
their devotees. Hence such places are also considered as Atiáayakshetras.
Some sites are important from the point of view of art and history.
The Präkôit
Nirväîakänâa of Kundakunda1 and Sanskrit Nirväîa Bhakti
of Püjyapäda give information about the ancient Jaina Tïrthas. As
Äáädhara mentions these belong to earlier period than the 13th centry A.D. The Sakalatïrtha
Stavana by Siddharshi (of the 12th century A.D.) contains a list of holy
places. The Vividhatïrthakalpa of Jinaprabhasüri written in about the
14th century A.D. gives a biref history of the holy places. The number of Tïrthas
increased in the medieval period. There are even different traditions about the
origin of some of these Tïrthas. In the medieval Jaina literature, we
come across many examples where rich Jainas led a Saãgha or a large
group of people to the places of pilgrimage. Bhaiya Lal has written The
Nirvankala. (Bhora) in V.S. 1741 in Hindi language giving the list of holy
places.1 In commemoration of this act, they
are given the honorific title of Saãghapati by the Jainas. It is felt
that they are helpful in creating self-enlightenment (Atmajägôiti) in
the minds of the people who visit them. When Jainism began to decline, some of
the Jaina Tïrthas have been forgotten, and were even occupied by other
sects. These ancient Jaina Tïrthas have been classified on regional
basis.
Eastern
India
Bihar,
bengal and orissa
Bihar
Sammeda
Áikhara :
The Sammeda Áikhara mountain is situated in the Girdi District of Bihar.
Excluding Ôishabha, Väsupüjya, Neminätha and Mahävïra, the remaining twenty
Tïrthaõkaras got emancipation on this mountain. In honour of the twenty-third
Tïrthaõkara, Pärávanätha, the place is known as Pärávanätha hill. On the
different summits of the mountain, twenty temples containing the foot-prints of
the twenty Tïrthaõkaras have been erected to commemorate their memories.
Guîabhadra in the Uttara Puräîa, Ravisheîa in the Pädma Puräîa,
Jinasena in the Harivaãáa Puräîa and other Jaina literary works mention
it as Nirväîa Bhümi of Twenty Tïrthaõkaras and innumertable Munis.2 Muni Arvinda, poet
Mahächandra (Say 1587), Bhaûûäraka Ratnachandra (Sam. 1683) and others led
pilgrimage to this holy place. From the
Praáasti of Yaáodhara Charita1 dated V.S. 1659 of Bhaûûäraka
Jñänakïrti, it is known that Nänu, Minister of king Mänasiãha of Amber in
Rajasthan, built twenty temples of the twenty Tïrthaõkaras respectively.
Päväpura : Tïrthaõkar Mahävïra attained liberation at Päväpura.
It is situated in the Patna District. Some scholars identify it with Päväpurï
of the Nalanda District, while others suggest that it was near Kuáinärä, the
place of Buddha's death in Gorakhpur District. Bhaûûäraka Yaáahkïrti (15th
century) of Gwalior describes Päväpura in the Jiîaratti.2
Räjagôiha : Räjagôiha remained associated with the activities of
Mahävïra. According to the Jaina tradition, it was also the birth-place of
Munisuvrata. A few Jaina antiquities of the Gupta period were also found from
this place. Even in later times, Jaina monks in Gujarat and South India used to
visit this ancient city.
Päûali-putra : Päûali-putra is now known as Patna. Several early
Jaina teachers such as Bhadrabähu I, Sthülabhadra Mahägiri and Suhastin were
connected with this city. The Jaina philosopher Umäsväti composed his Tattvärthadhigamsütra
here in this city. The first Jaina council was held here during the reign of
Nanda for deciding the scriptures (Vächanä). In Jinaprabha's time,
Päûaliputra was consider to be sacred. Muni Sudaráana attained Nirvana
from here.
Champä : This celebrated city was the capital of Aõga Janapada.
It remained associated with the Jaina Tïrthaõkaras Väsupüjya and Mahävïra. It
is the only one place where the five Kalyäîakas of Vasupüjya were held.
Mahävïra also spent three years of his missionary life in Champä. At this time,
Dadhivähana was the ruler of this city. There was the Chaitya of
Pürîabhara existing here. The work Daáavaikälika was composed at this place
by Áayambhava. The Väsupüjya temple of this place was recognised as a
celebrated shrine, and several literary texts from the early period mention the
Väsupüjya temple complex of this city. Jinasena II, the author of the Harivaãáa,
describes this temple-complex. He also refers to the Mänastambha of this
great temple. Jinaprabha mentions in the Vividhatïrthakalpa that this
city was destroyed by the Bengal Sultan Shamsuddiïn in V.S. 1360.1
Vaiáälï : The anciant city of Vaiáälï is identified with the
modern town of Basäâha a suburb of Vaiáalï Mahävïra was born here, and it was
connected with the childhood of Mahävïra. It was the capital of Vajji republic,
and Chetaka was the influential king. Even before the birth of Mahävïra, the
teachings of Pärávanätha were accepted by a number of people of this town
including Mahävïra's parents.2
Bhaddilapura : Bhaddilapura was the capital of Malaya. It is said
that this place was visited by Ariûûhanemi and was the birth place of the tenth
Tïrthaõkara Sitalnath. It is identified with Bhadia, a village near Kukuhä hill
about nine km. from Hunterganja in the Hazaribagh District.3 According to Jaina Paûûävalïs
of the Mülasaãgha the first twenty-six pontificates belong to
Bhaddalapura. After that, the 27th pontiff transferred his seat from
Bhaddalapura to Ujjain. According to the four Paûûävalïs, Bhaddalapura
is identified with Bhilsa in Malwa while the fifth, which is the oldest, tells
us that it was in the South. It is reasonable to identify this place with
Bhadrika or Bhadrävatï located near Ellora.1 It was one of the early capitals of
the Imperial Räshtrakütas.
Mithila : According to the Jaina tradition, Malli and
Naminätha were botn in Mithilä, Mahävïra himself stayed for six years in this
city. The Jaina rebel Assmitta was associated with this city in the third
century B.C. According to the Vividhatïrthakalpa,
this ancient city was situated on the confluence of the Bäîagaõgä and the
Gaîâakï and was known as Jagai in Jinaprabha's time.2
Käkandï : Käkandï is generally identified with Käkan in Munger
District. This Tïrtha is associated with the birth of the ninth
Tïrthaõkara Pushpadanta.3 According to J.C. Jain4, Khukund in Gorakhpur District of
U.P is modern site of Käkandï. Mahävïra is said to have visited this place.
Käkandiyä Áäkhä of the Jaina Áramaîaas was named after this place.
Gayä : Jñäñasägara, who flourished in the
sixteenth century, in his Sarvatïrthavandanä associates Gaya with
Akalaõka, and mentions that the latter had erected the temples of
Sambhavanätha, Nemi and Supäráva at that town.5
Bengal
Koûïtïrtha
: Koûiáilä Tïrtha has been described
in the Puräîas such as the Harivaãáa Puräîa and Padmapuräîa.
Some scholars indentify it with the Kumärï Mountain of Udayagiri and Khaîâagiri,
and with Mälalï mountain of Ganjam District in Kaliõga.1 In the Vividhatïrthakalpa,
it has been described near Daáärîa Mountain in Magadha.2 On the basis of Brihat Kathä
Koáa and also Prabhächandra's Kathä Koáa, it has been located in Varendra
(North Bengal).3
Puîâravardhana : There was the Puîâravardhaniyä Áäkhä
mentioned in the Kalpasütra. At the time of Hiuen-Isang's Visit (in the
seventh century), there were numerous Digambara Jainas at this town. The Vividhatïrthakalpa
mentions the Vïra temple at Puîâra-parvata which may be identical with
Puîâravardhana.4
Tämralipti : Tamralipti was the famous port in Bengal in ancient
times. Even in Mahävïra's time, the residents of Tämralipta were attaracted
towards the religion of the Nirgranthas. The Tamralipti Áakhä of the Áramaîas
was named after this place. Prabhächandra's Kathäkoáa (11th century)
refers to the Päráva temple of this town.5
Orissa
Khaîâagiri : Khaîâagiri situated in Kaliõga (Orissa) was
associated with Jainism from the Nanda period (4th century B.C.). The evidence of
Khäravela inscription shows that it was known as Kumärï hill in the second or
first century B.C. This particular name is found in the tenth century epigraph
from the same hill, and also in the Bôihatkathäkoáa of Jarisheîa,
composed in 931 A.D. The inscriptions of Udyotakeáarï proves that this hill,
continued as a popular Jaina centure, for a very long time, and the evidence of
Harisheîa's work alos proves the same.
North
India
Uttar
Pradesh, Delhi region, Haryana, Himachal Pradesh, Punjab and Madhya pradesh
Uttar
pradesh
Ayodhyä : This ancient Tïrtha of Ayodhyä is represented as the
birth place of the five Tïrthaõkaras, namely Ôishabha, Ajita, Abhinanâana,
Sumati and Ananta. Jinaprabha saw a number of Jaina temples in this town.
Probably, the earliest temple of this town, was dedicated to the Tïrthaõkara
which has been mentioned in the Paumachariyam. It has recognised as
eternally very pious place of the
Jainas.
Väräîasï : According to the Jaina traditions, Varäîasï is
associated with the two Tïrthaõkaras, namely Supäráva and Pärávanätha.
Jinaprabha mentions the Päráva temple-compex of Väräîasï. Jñänasägara (16th
century) has mentioned two temples of Päráva and Supäráva of this city.8 Acarya Samathabhara (2 A.D) composed Brhassvabhu stotra here.
Ahichchhatra : Ahichchhatra is identical with the present Ramnagar
in Bareilly District. Jinaprabha has connected this place with Pärávanätha, and
he mentions two Jaina temples. The Nirväîakäîâa written in the 12th century refers to this Jaina Tïrtha.1
Árävastï : Árävastï is situated in Bahraich District. According
to the Jaina tradition, this place was the birth place of the third Tïrthaõkara
Sambhavanätha. This city was visited byr Mahävïra himself. Árävastikä Áäkhä of
the Áramaîas was named after this city. The discovery of the pre-Gupta Jaina
images from this place proves that it was a Jaina sacred place in earlier days.
The Sambhavanätha temple was standing during the time of Jinaprabha, who gives
an interesting informaton of its being destroyed by Alauddïn's general Habbasa.
There is mention of this city in the Brihaûkathäkoáa of Harisheîa.2
Hastinäpura : According to the Jaina tradition, Hastinäpura was
the birth place of the Tïrthaõkaras Áantinätha, Kunthunätha and Aranätha. In
ancient times, the Jainas forgot about the exact location of this place. it
appears from the Vividhatïrthakalpa that this place was practically rediscovered by Jinaprabha. The shrines
of Áänti, Kunthu, Arahanätha and Mallinätha were installed in his time.3
Kämpilya
: Kampilya is identified with modern
Kampil in Farrukhabad District. It is claimed to be the birth place of the 13th
Tïrthaõkara. According to Jaina canonical tradition, Äsamitta, the fourth Niîhava
(Schism), flourished 220 years after
Mahävïra. Early Jaina inscriptions have been discovered from this place. The
author of the Vividhatïrtha refers to this Tïrtha.1
Mathura : Mathura is recognized as a great Jaina Tïrtha
because Jambusvämï attained Nirväîa here, The Devanirmita (divine made) Stüpa
of this place belonged to the third of second century B.C. A few sculptures of
this place belonged to the pre-christian period. The Jaina sculptures and Äyägapaûûas
of the Kushäîa period discovered in
large number prove the great popularity of Jainism. People of common classes
such as iron-smiths, gold-smiths, potters and perfumers followed Jainism. The
names of Kulas and Áäkhäs mentioned in the Jaina inscriptions
confirm to those found in the text of the Kalpasütra. Jainism also
continued during the Gupta period as known from the remains. The Pañchastüpanikäya
sect of the Digambaras originated from this place. Bappabhaûûasüri visited this
holy place. The Vividhatïrthakalpa mentions this Tïrthas. From
the Brihatkathäkoáa, it is known that Jainism was popular here. Five
hundered and fourteen stupas were built or broken lod stüpas during
the reign of Akbar when this Tïrtha was renovated by Säha Ûodara.
Jainism suffered greatly in Mathura from time to time because of invasions.2 Chinese Huensang (7 century) has
recorded in his travels that there were more than five hundred Jain temples
here3.
Siãhapura : Siãhapuri is the place, where according to the Jaina
tradition, the 11th Tïrthänkara Áreyäãáa was born. There is a controversy among scholars about the
identification of this place. Some identify this place with Särnäth. The
evidence of Yuan Chwang seems to suggest that this place is identical with
Siãhapura, situated in the salt range (Punjab, Pakistan), which has been
described by that pilgrim as connected with a 'founder' of the 'White-Cloth'
sect.
According to the
Digambaras, this place sacred to Neminätha, was located on the river Käverï.
Jñänasägra, who lived in the 16th century, has described this place. It was
also called Narasiãhapaûûana.1
Kauáämbï : Kauáämbi is identified with the present Kosam in the
Allahabad District. According to the Jaina tradition, this place was birth
place of the sixth Tïrthaõkara Padmaprabha. Mahävïra is known to have visited
this place personally during the reign of Udayana. The Kalpasütra
suggests that there was a Áäkhä named after this city. Jinaprabha has
also written on this Tïrtha.2
Pabhüsä
: Pabhüsä is situated near Kauáaãbï in
Allahabad District. There Jaina inscriptions of the Áuõga period have been
discovered here. These inscrptions inform that Ashäâhasena constructed the
caves in the Pabhosä mountain for the Arahantas of the Käáyapagotra.
Some ancient Jaina sculptures have also been discovered here. One is a
magnificent sitting icon of Padmaprabha.3
Chandrapurï : Chandrapurï is stituated near Varäîasï, and it has
been identified with the place of the same name. According to the Jaina
tradition, it was the birth place of the eight Tïrthaõkara Chandraprabha.
Jinaprabha mentions this Tïrthas in the Vividhatïrthakalpa.1
Ratnapurï : Ratnapur is located in the
Faizabad District. According to the Jaina traditions, it was the birth place of
Dharmanatha, the 15th Tïrthaõkara. Jinaprabha describes it as situated near
Ayodhyä.2
Devagarh : Devagarh is situated in the Lalitpur District. It
was the great centre of Jainism during the early medieval period. The earliest
Jaina epigraph from this place is dated 862 A.D. of the reign of Pratihära
Bhoja. In the ninth century A.D., it was called Luachchhagira. Afterwards, it
was given the name Kïrtigiri. A Chandella epigraph also was discovered from
this place. There was the temple of Áantinätha here. From the inscriptions of
the 15th century A.D., it is known to be a centre of the Mülasaãgha. A large
number of Jaina images of the Tïrthaõkaras, Yakshas and Yakshïs have been
unearthed here.3
Chandraväâa : Chandraväâa is a place on the Yamunä near Firozabad
in Agra District. It is sacred to Chandraprabha. The Jaina temple of this
Tïrthaõkara was constructed in 996 A.D. This town was founded by the Chauhäna
ruler Chandrapäla who was the follower of Jainism. This ruler and his
successors ruled up to the 16th century A.D. Most of these rulers, and all their
Ministers were devoted to Jainism.1
áaurïpura : (Sauryapura) According to the Tiloyapaînatti,
Harivaãáapuräîa and Ärädhanä Kathä Kosha of Nemidatta, Arishûanemi
was born at Áaurïpura. This place is identified with the place near Bateávara in
Agra District. The remains of old Jaina temples and images have been discovered
at this place. In the medieval period, it remained a seat of the Bhaûûärakas of
the Mülasaãgha. Bhaûûäraka Viávabhüshaîa of this Saãgha constructed the
Jaina temple and performed its installation ceremony in 1667 A.D.2
Uchchanagara : It is difficult to identify Uchchanagara correctly
on the basis of present state of knowledge. J.C. Jain identifies it with Bulandshahar. It was, in all
probability, in Rajasthan or Sindh. An early Jaina Áäkhä, mentioned in
the Therävalï, originated from this place. It is mentioned several times
in the Kharataragachchha Bôihad Gurvävali, and it was intimately
connected with the activity of the monks of the Kharatarai gachchha.3
Delhi
Region
Delhi
: The ancient name of Delhi was
Yoginïpura in the pre-Muslim period. The king Madanapala of this place gave a
cordial reception to the Jaina saint of the Kharatara gachchha in V.S. 1222. The Kharatara gachchha Paûûavali informs
that Pärávanätha temple existed here. Even in the Muslim period, the Jainas
played an important part in the religious affairs of Delhi. The Prabandhakoáa
of Räjaáekhara was written here in 1317 A.D. The well-known Pheru belonged to
Delhi and he accepted the teachings propounded by the Jaina saints. A temple of
Mahävïra was built in Delhi around 1328 A.D., under the patronage of Muhammad
Bin Tughluq. Afterwards, also the manuscripts of Jaina works were written at
Yoginipura or Delhi.1
Rudrapalli : Rudrapalli was situated near Delhi. The Rudrapallïya
Gachchha originated from this place in 1147 A.D. The Kharatara Gachchha
Paûûävali mentions two temples of this place namely those of Päráva and
Ôishabha.2
Ashûäpada : Ashûäpada is generally identified with Kailäáa, and
according to the Jaina tradition, Rishabha attained Nirväîa on the
summit of this mountain. The Vividhatïrthakalpa also mentions this Tïrtha.3
Kanyänayana : Kanyänayana was probably situated near Delhi. The
icon of Mahävïra was installed in the existing Chaityälaya of this place
in V.S. 1233 by the Kharatara Ächärya Jinapati This Tïrtha,
according to the Vividhatirthakalpa, was destroyed by the Muslims in
V.S.1385, and afterwards, the author of this work, namely Jinaprabha, with the
help of Muhammad Bin Tughluq, repaired the Tïrtha and once more,
installed the icon of Mahävïra,4 in the same temple-complex of
Kanyänayana.
Haryana
Rohitaka : The modern name of this place is Rohtak in Haryana.
A Yaksha shrine of this place is mentioned in the Upäõga text, the Nïrayavalikä.
It is also mentioned in the Bôïhatkathäkoáa. A temple of Pärávanätha of
this place was in existence during the time of Emperor Babar in V.S. 1584 and
1586. The temple was under the supervision of the Digambara monks of the Käsûhä
Saãgha.1
Himachal
Pradesh
Nagarakoûûa : Nagarakoûûa is situated in the Dharmsala District of
Himachal Pradesh. It is mentioned in several Jaina works. The Kharataragachchha
Gurvaväli proves that there was a temple of Áäntinatha at this place in the
13th century. The Vijñaptitriveîï by Jayasägara in 1426 A.D. mentions
this place as a Mahätïrtha and also calls it by the name Suáarmapura. It
also mentions the great Áäntinätha temples-complex of this place. The same work
also mentions the temples of Mahävïra, Ädinätha and Neminäta of this place. The
king of this place in V.S. 1484 was patron of Jainism. The Nagarakoûûa
Chaityaparipäûï of Jayasägara mentions also these four Jaina temples of
this place and also the temple of Ambikä.2
Punjab
Taxila : Taxila remained associated with Jainism in early
times as known from the archaeological remains. The Vividhatïrthakalpa
recognizes it as a Jaina Tïrtha and associates this place with Bähubali.1
Madhya
Pradesh
Ujjain : Mahävïra is known to have visited Ujjain where he
did penance in a cemetery when Rudra and his wife tried in vain to interrupt
him. Jaina traditions ascribe that Pradyota was a follower of Jainism and tried
for its propagation. Chandragupta Maurya was admitted to monkhood of Ujjain.
When Ärya Suhastin visited Ujjain in order to worship the image of Jïvanta
Svämï, Avanti Sukumäla took the vocation of monkhood from him. After the death
of Avanti Sukumäla, a stüpa was erected in order to commemorate him and
the image of Pärávanätha was installed in it. After some time, the stüpa
became barren, and it was known by the name of Kuâuãgeávara (God of the great
Forest). Vikramäditya of Ujjain is known to have been devoted to Jainism It was
a seat of the Pontiffs of the Mülasaãgha. In the middle of the thirteenth
century, Devadhara seems to have been the head of a Jaina monastery at Ujjain.
In the Vividhatïrthakalpa, Jinaprabhasüri mentions Kuâuãgeáavara of
Ujjain.2
Daáapura : Daáapura is identified with the modern city Mandsor.
After Siãhagiri had taught him the eleven Aõgas, Vajra went from
Daáapura to Bhadragupta at Avanti (Ujjayinï) to learn the twelfth viz. the Dôishûivädäõga.
Daáapura is the birth place of the Jaina saint Äryarakshita who learned
from Vajra nine Pürvas, and a fragment of the tenth, and taught them to
his pupil Durbalikäpushpamitra. The seventh schism in Jainism occurred at this
place. Jinaprabhasüri mentions Supäráva at Daáapura.1
Vidiáa : The king Pradyota is said to have installed the
Jïvantasvämï (lifetime) image of Mahävïra at Vidiáä. Jaina traditions aver that
Vajrasvämï and other Jaina Pontiffs obtained liberation in the hills
Kunjarävarta and Rathävarta in the neighbourhood of Vidiáä, now known as
Bhilsa. Three stone images of Jaina Tïrthaõkaras of the fourth or fifth century
A.D. made by Mahäräjädhiräja Rämagupta have been discoverd from Vidiáä.
The Udayagiri cave inscription of 425-426 A.D. in the neighbourhood records the
installation of an image of the Tïrthaõkara Pärávanätha by Áankara, the
disciple of saint Goáarman. Jinaprabhasüri refers to Mahävïra of
Bhäilasvämïgaâha.2
MaõgalapurA : Maõgalapura was sacred to Abhinandana, the fourth
Tïrthaõkara as mentioned by Jinaprabhasüri in the Tïrthakalpa. The Áäsanachatustriãáatikä
of Madanakïrti also refers to Abhinandana Jina of Maõgalapura. it was destroyed
by the Muslims apparently in the 13th century and was again rebuilt. Jinaprabha
tells that this temple once received a grant of land from Jayasiãha II, the
Paramära king of Malwa who ruled in the third quarter of the 13th century.3
Chülagiri : Chülagiri, known to be the Siddhakshetra, is
situated in the West Nimar. it is now identified with the present Baâawänï.
According to the Prakrit Nirväîa Käîâa. Indrajïta kumbhakarîa Munis
have attained liberation from here. Mandanakïrti, a scholar of the 12th or 13th
century A.D., tells the image of Ädinätha as Bôihaddeva in the Áäsanachatustiãáatikä.
There are two inscriptions dated 1166 A.D. engraved in the Jaina temple. In
one, Rämachandra Muni has been praised and in the other, Muni Lokänanda,
Devänanda and thier disciples who built this temple. It is possible that the
king Arkakïrti, at the preaching of Muni Rämacahndra, got the main temple and big image of Ädinätha
excavated in the hill. This is larger than the Buddha image excavated in the
hill of Baniyan in Afghanistan. It is 84 feet in height. There are two images
of Munisuvrata dated V.S. 1231, two of Päráva dated V.S. 1242 and one of
Neminätha dated V.S. 1380 in this temple. The image and temple were renovated
in 1516 A.D.
Bhaûûäraka Árutasägara
in the Bodhaprabhôita has described this Tïrtha. According to
Jñänasägara in the Sarvatïrthavandaõä mentions fifty-two Saãghapatis who
performed the installation ceremony of several images. The number of images
installed in V.S. 1380 was large.1
Pavagini
(Uîa) : Üîa is situated in the West Nimar.
It is known to be the Siddha Kshetra by the name of Pävägiri which is
popular known as Üna. It is
mentioned in the Prakrit Nirväîakänâa that Svarîabhadra and four Munis
attained Nirväîa here. Bhaûûäraka Guîakïrti mentions it in the Tïrthavandanä
Saãgraha while Bhaûûäraka Árutasägara refers to it in the Bodha-prabhôita
ûïkä.1 The Chaubara Derä II and the
Goleávara temple are the Jaina temples of the Paramära period here. In the two
Jaina temples, a few colossal Jaina images of the twelfth century have been
found. An epigraph mentions the Paramära ruler Udayäditya. The Valleávara
temple appears to be built by Räja Balläla. These archaeological remains2 prove that Üîa became a Jaina Tïrtha
even in the 11th century A.D.
Siddhavaraküûa : Siddhavaraküûa is known to be the Siddhakshetra, and
it has been mentioned in the Präkôita Nirväîa Käîâa. It is
believed that the two Chakravatïs, ten Kämadevas, and three and half Koûi
Munis attained Nirväîa from Siddhavaraküûa located in the west on
the bank of the Revä. The images of Chandraprabhu and other Tïrthankaras have
been discovered in its neighbourhood.3
Droîagiri : In the Prakrit Nirväîakäîâa,
Droîagiri has been mentioned as Nirväîa-Kshetra. From the top of the
hill of this place Gurudatta, Munis etc. obtained Nirväna. In the
Sanskrit Nirväîa Bhakti, only its name has been given. Bhaûûäraka
Árutasägara refers to its name the Bodhapräbhôta ûïkä. Droîagiri is
generally identified with a small hill near the village Droîagiri in the
Chhatarpur District. It has the temple of Ädiávara and also a few other
shrines. The earliest temple dedicated to Ädinätha, has an epigraph of V.S.
1549.1
Sonägiri : Sonägiri, a Siddhakshetra, is situated in the
Datia District. From the Prakrit Nirväîakänâa, it is known that Naõga,
Anaõga etc five and half Koûi Munis obtained liberation after performing
penances.2 An inscription3 found in the pedestal of an image
of the temple No. 76 has been assigned to the seventh century A.D. Several
other image inscriptions of the period between 1200 and 1600 A.D. have also
been discovered from different temples of this Tïrth. These inscriptions
prove that this Tïrth began to be recognised from the early times.
Reshandïgiri : According to the Prakrit Nirväîakäîâa,
Varadatta etc five Munis obtained Moksha from the top of the
Reshandïgiri. Hence, it is known as the Nirväîa Kshetra. The other name of
this place is Nainägiri. This place has been located in the Chhatarpur
District. It is dedicated to Pärávanätha. One temple and thirteen images were
discovered in the excavation. One inscription dated V.S. 1109 engraved on the
wall indicates the time of the temple and images.4
Ahära
: Ahära is situated in Tikamgarh
District. Some people say that it is Atisäya Kshetra while others regard
it as Siddaha Kshetra. According to them, Madanakumära obtained Keval
Jñana from the Tïrtha of Mallinätha, and Shri Nishkaõvala from the Tïrtha
of Mahävïra. Actually, the ancient name of this place was Madaneáasägarapura,
named after the Chandella ruler Madanavarman. This place is known to be
associated with one Päâäáäha who built a Jain temple here. There are
inscriptions dated V.S. 1123 and V.S. 1136 engraved on the images available
here.
Gwalior : The mountain in Gwalior is known as and it preserves
Gopächala. Two rock-cut 40 feet height bidol to payrath in sing
posibles along with fiftin hours Swker Jain scuepire reliefs at this place, The
highters in India one showing Tirthankarara standing in meditation and the
other representing a Jina meditating in the Padmäsana posture, seem to
be of the Gupta period2. Bappabhaûûasüri built a Mahävïra
temple at this place. During the Tomara period, Jainism became a great dynamic
and cultural force. Temples and caves were built, and numerous images were
installed in them during the medieval period. Raidhü, who was a great poet,
belonged to this place.
Badnawar : Badnawar is situated in the Dhar District. Its
ancient name was Vardhamänapura kept after the Jaina Tïrthaõkara Vardhamäna.
Jinasena of the Puîîäta Saãgha finished the Harivaãáa Puräîa at
(Vaâhamäna) Vardhamänapura in 783 A.D. Harisheîa, who belonged to the
Puîîäûasãgha, composed the Kathäkosha in 931 A.D. at Vardhamänapura3. Some image inscriptions with the
name of Puîîäûasaãgha have been discovered at this place. Most of the Jaina
images with the 12th-13th centuries inscriptions of the Paramära period have
been discovered here.
Dhära : Dhära was the capital of the Paramära rulers, and it
remained associated with Jainism. Devasena wrore the Daráanasära in V.S.
990 (933 A.D.) in the Jaina temple of Pärávanätha at Dhära. Nayanandi composed
the Sudarsana-Charita in 1043 A.D. while staying in the Jinavaravihära
of Dhära. Madankïrti of the 13th century has also mentioned the temple of
Päráva at Dhära. Dharasena lived in Dhära, and his disciple was Mahävïra, a
learned Ächärya. Äáädhara migrated to Dhära from Mäîâalgarh in
1192 A.D. because of the Muslim invasion. Jaina Ächäryas of the
Kharatara Gachchha visited Dhära from time to time. In 1207 A.D. (V.S. 1264),
Jinapati visited Dhära and propagated Vidhimärga in the temple of
Áäntinätha. Jinavallabha Süri, Jinadattasüri and others also visited Dhära for
the propagation of Jainism.1
Khajuräho : Khajuräho is situated in Chhatarpur District, and
there are templse of Áänti, Päráva and Ädinätha. These Jaina temples are
important from artistic point of view. The Jaina Äcärya Väsavachandra
has been represented as the teacher of king Dhaõga. The inscription dated
953-954 A.D. in the temple of Pärávanätha records a number of gifts and
endowments by one Pähila who claims to have been held in esteem by king Dhaõga.
The devotion of the Grahapati family to which Pähila belonged is also evidenced
by Áäntinätha image inscription of V.S. 1132. This place has a large number of
Jaina images of the tenth to the twelfth century A.D.2 Seven dancing damsels at the outer
portion of Shatinath temple are world- famous.
Nalakachchhapura
: Nälakachchhapura
is located in Dhär District. It was connected with the activities of the great
scholar Äáädhara who wrote his works in the Neminätha temple of this place. It
is alos mentioned along with Dhara in the colophon of a manuscript dated V.S.
12951.
Tripuri : Tripuri was the old capital of the Kalachuris, and
is situated near Jabalpur. A Jaina temple of this place called Trilokatilaka,
has been mentioned by Uadayakïrti who flourished in all probability in the 13th
century. Some of the beautiful Jina icons from Tewar (present Tripuri) have
been preserved in the Jabalpur Museum.2
Bahuriband : It is situated in Jabalpur District. That Jainism
flourished during the Kalachuri period is shown by the Bahuriband stone
inscription of Gayäkarîa and other archaeological remains. This inscription
records that one Mahäbhoja, son of Sädhu Sarvadhara, erected a temple of
Áäntinätha. The inscription further notes that white canopy over it was, built
by Sütradhära. The image of Áäntinätha was consecrated by the Ächärya
Subhadra who belonged to the line of Deáïgaîa in the Ämnäya of
Chandrakara Ächärya.3
Gyaraspur : Gyäraspur is situated at a distance of 28 kms. from
Vidisha. As it is believed to be the place of penance (Tapobhümi), It is
regarded as Kalyäîa Kshetra. It is alos an art centre.1 The Mäladevô temple, which is
partly rock-cut and partly structural, is a mature example of Pratïhara temple
style. From the decorative motifs and architectural factures, this temple
appears to be of the ninth century A.D. The Bäjrämaûha is an example of
rare class of temple. Some scholars consider it to be a Jaina temple. The
sculptures enshrined in the temple of Mälädevï are remarkable from the artistic
point of view. The beautiful figure of Áälabhañjikä from Gyaraspur has attained
world wide renown for its finely arranged coiffure, sharp and prominent facial
feautes. Some people regard it as Atiáayakshetra.
Lakshmaîï : Lakshmanï Tïrtha, sacred to Padmaprabha, is
situated in Jhäbuä District. It is mentioned in the Praväsagïtikä of
Jayänanda (15th century) as a great Jaina centre with more than one hundred
temples and 2000 devotees.2
Amïjharä : Amïjharä is identified with modern Amjherä in Dhära
District. It is dedicated to Pärávanätha and it became a Jaina Tïrtha
from roughly 1500 A.D.3
Mäîâavagaâha
: Mäîâavagaâha. sacred to Supäráva,
is situated in Dhär District, and at present, is known as Mäîâu. There is also
an old temple of Áäntinätha at this place. Sumatisägara (16th century) and
Jñänasägara (C.1575 A.D.) have mentioned the Mahävïra temple of this place.
During the reign of the Sultans of Mäîdu, it became a great Tïrtha.1
Tälanapura
: Tälanapura in Dhär District is
sacred to Ädinätha and is respected by both the Ávetämbaras and the Digambaras.
There are a few old icons in this temple-complex. One image was installed by
Viáälakïrti of the Käshûhä Saãgha in 1268 A.D.2
Kuîâalapura : Kuîâalapura is situated in Damoha District.
According to the Tiloyapaîîati of Yativôishbha, Árïdhara attained
liberation from Kuîâalagiri. There is mention of Kuîâalapura in the Sanskrit
Nirväîa Bhakti of Püjyapäda. The main deity at this Tïrtha is of Ôshabha
6th century A.D. but not of Mahävïra, as is generally believed. This Tïrtha
was renovated by Mahäräja Chhatrasäla in V.S. 1757 through the Bhaûûärakas. It
is regarded as the famous Atiáaya Kshetra3 and at this place there also exists
sixty Jain temples.
Thuvauna : Thuvauna, dedicated to Ädinätha, is situated in Gunä
District. It is said that a Árävaka named Päâäáäha belonged to this
place, and built the jaina temple. This Tïrtha is believed to be the famous Atiáaya
Kshetra.4 Here there are 26 temples as in
these temples various idols are 30 feet in height.
Bajaraõga
Gaâha : Bajaraõga
gaâha is situated at a distance of 07 kms. from Guîä. There are three Käyotsarga
images of Jaina Tïrthaõkaras Áañtinätha. Araha Nätha and Kuntunätha. Their
installation ceremony was performed in V.S. 1236 by Läâäáäha who belonged to
the Gahoï Vaiáya caste. The main deity (Mülanäyaka) of this place was of
Áäntinätha. the Jaina images of V.S. 1075, 1115, 1225, 1312, 1320, 1321 and
1329 have been found here. There images prove the antiquity of this place. It is
well-known as the Atiáaya-Kshetra.1
Büâhï
Chanderï : Büâhï
Cahnderï is at a distance of fourteen kms. from the modern Chanderï. This place
was ruled by the Chandellas. This place flourished between V.S. 1335 and V.S.
1334. It became a great art centre. Innumetable Jaina images of this period
have been discovered. These Jaina images possess peculiar certain
characteristics. No inscription and Árïvatsa are found on these Jaina
images. Some Jaina images have no symbols. These Jaina images are important
from the artisic point of view.2
Sihoniä : Sihoniä is situated at a distance of 30 kms. from
Mureîä. About 141 Jaina images of the 11th century A.D. are found here. The
there Jaina images of Áäntinätha, Kunthunätha and Arahanätha wer together
installed here. These there were Kämadevas
and Chakrivatïs, and were the natives of Hastinäpura. Sihoniä is
known to be Atiáaya Kshetra because of the image of Áäntinätha.3
West
India
Rajasthan,
Gujarat and Mahäräshûra
Räjasthan
Nagarï : Nagarï is situated eighteen kms. north of Chittor.
Its ancient name was Madhyamikä, The Madhyamikä branch of the Jaina Saãgha organization, as
mentioned in the Sthirävali of the Kalpasütra, became famous
after the name of this place. Priyagrantha, the second pupil of Susthita and
Supratibudha, founded this branch probably in the second century B.C. A Kushäîa
inscription of the second century A.D. mentioning Madhyamikä säkhä has
been found at Mathurä. An inscription of the third or second century B.C.,
which states that something was constructed for the welfare of all living
beings, has been discovered at this place.1
Jhälrä
Päûan : The ancient name of Jhälräpäûan is
said to be Chandravatï which was situated on the banks of Chandrabhäga. There
was a famous old temple of Áäntinätha which is unique for the point of view
architects which was built by Säha Pïpä
in 1046 A.D., and its installation ceremony was performed by Bhavadevasüri. An
inscription dated 1109 A.D. on a pillar of Sätsaläkïpuhäri records the death of
Áreshï Pïpä. This temple was often visited by Árävakas and Jaina Ächäryas.
An inscription of 1047 A.D. records the name of a visitor to the shrine. Jaina Ächäryas
used to reside at this place because we find a vast number of funeral
memorials termed 'Nishedhikas' of Jaina priests.2
Bayänä
: Bayänä is
situated about forty-eight kms. to the South-West of Bharatpur. Its ancient
names were Árïpathä and Brahmaväâa. An inscription of 994 A.D. on the image of
Jina reveals that it was caused to be made in accordance with the instructions
of Áürasena of apparently the Vägaâa Saãgha by three brothers. During the
Muslim period, the activities of Jainism remained unrestrained. Images were
installed in the Jaina temples, and manuscripts prepared in order to present
them to monks. The installation ceremonies of images were performed in 1403,
1439, 1448 and 1456 A.D. at Brahmaväda, another name of Bayänä. A copy of the Ätmaprabodhana
was written in 1490 A.D. at Árïpathä, the alternative name of Bayänä.1
Bhinmäl : The old name of Bhimäl, which is situated about one
hundred sixty nine kms. south of Jodhpur is Árïmäla. An inscription of 1276
A.D. found here tells that Mahävïra in person came to Árïmäla. It is supported
by the Árïmälamähätmya, a work of the 13th century A.D. Siddhasena Süri
refers to this place as a holy place in the Sakalatïrthastotra.
Dhanapäla of the 11th Century informs about the Jaina image of Mahävïra.
Jinaprabhasüri in the Vividhatïrthakalpa mentions it as a holy place of
Vïra. Besides, there were other Jaina temples such as Áäntinätha and
Pärávanatha. The Árïmälïs among the Jainas originated from this place. They
were converted to Jainism by the Jaina saints about the eighth century A.D.2
Vasantagarh : Vasantagarh is situated eight Kms. to the south of
Piîâwärä and its old names were Vatäkara, Vaûanagara and Väáishûhapura. The
inscription of the seventh or eighth century A.D. engraved on the walls of this
temple definitely proves its ancientry. Besides, a pair of images of
Rïshabhadeva with the inscription of 687 A.D. has been discovered from under
the ground. It is the earliest Jaina inscription discoverd in Rajasthan. It is
recorded that Droîovaka Yaáodeva caused to be constructed the beautiful pair of
Jaina images. The Jaina temple of this place appears to be renovated in 1450 A.D.
by Maîisundara Süri during the reign of Kumbhakarîa1
Mandor : Maîâor, the ancient capital of Märwär, is situated
at a distance of eight kms. from Jodhpur. Its old names were Maââodara and Mäîâavyapura
durga. Kakkuka, the Pratïhära ruler of this place, was a great patron of
Jainism. He constructed a Jaina temple at Ghaûiyälä. There are remains of the
Jaina temple of the tenth century A.D. In 1186 A.D., the Árävakas of
this place went on pilgrimage with the Saãgha led by Abhayakumära to the
holy places. The Árävakas of Maîâor built, and repaired temples of other
places, and placed images in them. In 1311 A.D., Gosala with his brother and
sons renovated the temple of Vimalavasahï at Äbü. In 1461 A.D., Sañjaka of
Maîâor with the members of his family prepared Nandiávara Paûûikä, and
installed it durring the reign of Chächigadeva in the temple of Pärávanätha at
Jaisalmer through Jinachandrasüri. The Maîâovara gotra of the Osavälas became
famous after Maîâor. The Maîâora-gachchha, a branch of the Kharatara-gachchha,
originated from this place in 1497 A.D.1
Ghaûiyälä : At a distance of thirtyfive kms. north west of
Jodhpur is situated the town of Ghaûiyälä. In early times, It was famous by the
names of Rohiãsaka and Rohiãsaküpa. The Pratïhära ruler was a patron of
Jainism, and caused ot be built a temple of the god Jina for the several
merchants whom he invited to settle there, He entrusted this temple to the
community, presided over by the ascetics, Jambava and Ämraka and the merchant
Bhäkuta in the Gachchha of the holy Dheneávara. on the right side of the
temple is sculptured the figure of a Jaina goddess seated on a lion.2
Mertä : At a distance of one hundred seventeen kms. north-
east of Jodhpur stands the town of Mertä. Its ancient names were Meâantaka and
Meâatapura. In medieval times, it was called Medanïpura. After converting the
Yaksha, Kaâameâa and a large number of Brähmaîas to Jainism, Abhayadevasüri,
who lived in the eleventh century A.D., caused the temple of Mahävïra to be
built in this city. At the request of the Chauhäna king Mäladeva,
Jinachandrasüri in 1322 A.D., visited Mertä. In 1323 A.D., Seûha Räyapati of
Delhi, while leading Saãgha to holy places along with Jinakuáalasüri,
came to Mertä. The activities of Jainism continued even during the Muslim
period. Copies of the manuscripts were written and images installed in them.
Hïravijaya Süri, on whom Akbar conferred the ritle of Jagadguru, visited
this place. Samaysundara, a distinguished scholar of medieval times, wrote
several works from Mertä. Áäntikuáala in his Árï Gaudï Päráva Tïrthamälä,
written in 1670 A.D., refers to Mertä as a holy place of the Jainas.1
Osiä : Osiä is situated fiftytwo kms north-west of Jodhpur.
The Jaina temple dedicated to Mahävïra was famous. It appears to have been
first built at the end of the eighth century A.D. Osiä remained specially
associated with Jainsim. It is known as the cradle of a class of Baniäs
called Osavälas. It is said that Ratnaprabhasüri visited this place and
converted the king and his subjects to Jainism. At the request of the temple
committee, a merchant called Jindaka renovated the temple of Mahävïra. The
temple of Mahävïra continued as a holy place. The Näbhinandana Jinodhära
written by Kakkasüri in 1338 A.D. gives us useful information about the town.
Siddhasena Süri refers to Osia as a holy place in the Sakalatïrthastotra.
Upakeáa gachchha was also named after Osiä. From the Upakeáa gachchha
prabandha, it is known that the Muslim army while passing through destroyed
the town in 1195 A.D.2
Jälor : Jalor is situated about one hundred twenty one kms.
south of Jodhpur. From the Kuvalayamälä composed in 778 A.D. by
Uddyotanasüri, it is clear that it was a flourishing town adorned with temples
and buildings of rich men. The famous Jaina temples were of Ädinätha, Mahävïra,
Pärávanätha and Áäntinätha. Jälor was regarded as a holy place of the Jainas in
early times. Siddhasenasüri pays high respect to it in his Tïrthamäla.
The Vidhichaitya movement gained strength, and popularity by the
frequent visits of the Jaina saints to this place. In 1168 A.D.,
Jinachandrasüri visited this place and propagated the teachings of Vidhimärga
to the Árävakas. Jineávarasüri remained specially associated with this
place. Jälor was a seat of learning in early times. Uddayotana Süri,
Buddisägara and Jineávara Süri composed their respective works. Jinabhadrasüri
founded Áästrabhaîâära at this place in the fourteenth century A.D.1
Dïâwänä
: Âïâwänä is situated at a distance
of two hundred nine kms. north-east of Jodhpur. It remained associated with
Jainism from very early times. Jineávarasüri, who visited this place in the
tenth century A.D. composed the Kathäkoáa. Árïdattasüri of the Pürnatala
gachchha, the teacher of the famous scholar Hemachandrasuri, visited Dïâwänä
and addressed the ruler Yaáobhadra of this place. Yaáobhadra got a big Jaina
temple constructed known as Chauvïsa Jinälaya. Siddhasena Süri mentions
this holy place in his Sakalatïrthamälä.2
Nïlakaîûha
(Rajora Garh) : Nïlakaîûha (Räjorgarh) is situated fortyfive kms. to
the south-west of Alwar. In the tenth century A.D., its name was Räjyapura and
it was capital of the Baâa Gurjara Räjputs. Jainism made marked progress during
the reign of the Baâa-Gurjaras. Jaina saints performed penances in some caves.
By their inspiration, their followers constructed magnificent temples, and
images in them. An inscription dated V.S. 979 (923 A.D) of the reign of king
Sävaûa records the construction of the temple as well as the installation of an
image of Áäntinätha therein at Rajyapura by Saravadeva, son of Dedullaka, and
grandson of Arbhaûa of Dharkaûa family. Three life-size Jaina figures are all
standing upright. One colossal Jaina figure known as Nowgaza is said to
have been built by Bhaiãsä Mahäjana during the reign of some Baâa Gujara
ruler.1
Sanchor
: Sanchor is
situated about two hundred kms. south--west of Jodhpur. Its old name was
Satyapura. Under the Muslim rule, It was named Mahamudäbäd. Sanchor was a great
centre of Jainism. Because of the celebrated temple of Mahävïra, it was
considered a holy place of the Jainas. In the old Chaityabandana stotra
of Jagachintamani, this Tïrth has been described with deep devotion.
Dhanapäla composed the poem Satyapurïya Mahävïra Utsäha in honour
of the order of Mahävïra. From the account of Jinaprabhasüri, it was believed
to have been built by Nähaâa of Maîâor. This Jaina temple of Mahävïra was
destroyed by the Mulsims. Sanchor, being a holy place, was visited by Jaina
saints such as Jinakusalasüri and Jinapadmasüri from time to time. Some of them
composed their literary works, and got the copies of manuscripts prepared in
order to spread knowledge. It was a birth place of the great scholar named
Samayasundara.1
Chätsu
: Chätsu is
situated about fortytwo kms. south of Jaipur. Its early name was Champävatï.
the temple, crowning the hill, was originally a temple of the eighth century
A.D. The religious activities of Jainism continyed during the reign of the
Muslim ruler Ghiyäsuddïn. Under the patronage of the Solaõkï ruler Rämachandra,
a feudatory ruler of Saõgräma Siãha of Mewär, Jainism flourished exceedingly.
Several copies of manuscripts were prepared, and the consecration of the images
took place. Bhaûûäraka Chndrakïrti of Mülasaãgha seems to have removed his seat
from Chitor to this place. It also became a centre of learning in medieval
times. Ûhakurra, and author of the sixteenth century A.D., composed some
Apabhraãáa works here.2
Nägdä : Nagda is situated at the fort of the hill of
Ekaliõgajï. Its old names are Nägahôida and Nägadraha. The temple, now, known
as the temple of Padmävatï was originally the famous temple of Päráavanätha.
The Jaina temple known as Adbhudjï is so called, because it contains a
wonderful image of Áäntinätha. It was constructed by a merchant named Säraãga
of the Poraväla caste during Kumbhakaraîa's reign. Nägdä was well known as a
holy place of the Jainas in early times. Viáälakïrti's disciple named
Madanakïrti, who lived in the thirteenth century A.D., prayed to Pärávanätha of
Nägadraha along with other Tïrthaõkaras in the Áäsanachatustriãáatikä.
Jinaprabhasuri also refers to it in his Vividhatïrthakalpa, written in
1332 A.D. This Tïrtha has been described in the Tïrthaãäläs of
the late period. Sundarasüri composed an independent stotra in devotion
to Nägahôida Pärávanätha.1
Ähär
: Ähär is about
three kms. east of Udaipur city. Its ancient names were Äghaûapura and Ätpura.
Jainism flourished here under the patronage of the Guhila rulers. Pradyumnasüri
of Chandra Gachchha is siad to have defeated the Digambara saints in
discussions in the royal court of Allaûa at Äghäûa. From the Räsasaãgraha,
it is known that the Minister of Allaûa, built the Jaina temple, and got the
image of Pärávanätha installed through Yaáobhadrasüri of Saîâeraka Gachchha who
passed away in 972 A.D. This is further confirmed from the Jaina inscription
fond on devakulikä of the Jaina temple. In this inscription, Mayüra,
Árïpati and Mattaûa have been described as Akshapatalikas respectively
of Allaûa, Naravähana and Áaktikumära. They might have constructed this Jaina
temple. Dhanadeva, who lived in the tenth century A.D., refers ot the temple of
Mahävïra in his poem 'Satyapurïya Mahävïra Utsäha, Siddhasenasüri, an
author of the twelfth century, refers to this place in the Sakalatïrtha
Stotra. Jagachandrasüri was a great Jaina ascetic who performed hard
penances. Seeing him, Jaitrasiãaha, the ruler of Mewar, gave him the title Tapä
in 1228 A.D. at Äghäûa., By the inspiration of Jaina saints several copies of
manuscripts were prepared under the royal patronage. Jhänjhaîa, in the company
of his teacher Dharmaghoshasüri, organized the Saãgha to holy places and
visited Äghäûa also.1
Chitor
: Chitor is
situated at a distance of about one hundred eight kms. to the north-east of
Udaipur city. Its ancient name was Chitraküûa. The great Jaina scholar named
Haribhadrasüri of the eighth century was a native of this place. He wrote the Dhürtäkhyäna
at Chitor. Vïrasena learnt the Shaûkhaîâägama and the Kashäyaprabhôita
from Elächärya at Chitor. Harisheîa, who originally a resident of Chitor, wrote
the Dharmaparïkshä in 987 A.D. Jinavallabha made Chitraküûa his
headquarters for the propagation of Vidhimärga in the early twelfth
century A.D. The reformed temples were established at his persuatsion. After
Jinavallabha, the function of Paûûa ceremony of Jinadattasüri was
celebrated in 1112 A.D. with great rejoicings. Vädidevasüri defeated Áivamürti in
discussions. This place was also a seat of Digambara Bhaûûärakas in the twelfth
century A.D. The kings and officers, though followers of Brahmanical religion,
were highly influenced by the teachings of the Jaina Ächäryas. The ruler
Samarasiãha issued an ordinance prohibiting the slaughter of animals in his
kingdom on certain days.
Chitor was considered to
be a holy place of the Jainas as known from the Sakalatïrtha Stotra of
Siddhasenasüri. The Jaina Kïrtistambha was built in honour of the Jaina
Tïrthaõkara Adinätha by Punasiãha, the son of Jijä of the Bhagherväla caste
during the reign of Kumbha. Kumbha's treasurer Bhaîâärï Belä, a Jaina
erected the charming temple known as Sriõgära Chaurï in honour of the
Jaina Tïrthaõkara Áäntinätha. Some Chittraküûa Chaitya Paripäûïs,
written in the fifteenth and the sixteenth centuries, are important as they
point out that there were temples of
different Gachchhas. Various copies of manuscripts on religion and
philosophy were prepared for presentation to the Jaina monks in the twelfth and
thirteenth centuries.1
Shergarh : Shergarh is about one hundred forty-five kms. to the
south-west of Koûah. Its ancient name was Koáavardhana. In the tenth century
A.D., one Räjapüta Saradära installed three Jaina images, which are now
in dilapidated condition. An inscription of 1105 A.D. records how a great
festival of the Jaina Tïrthaõkara
Neminätha was celebrated at the new Chaitya. At this time, the
Jaina saint Vïrasena was residing here in 1134 A.D, Devapäla caused to be made
the ratnatraya (images of three Tïrthaõkaras Áäntinätha, Kunthanätha,
and Aranätha); and performed their installation ceremony in association with
his son, parents, relatives and Genûhins at Koáavardhana.2
NäGaur : Nagaur, the chief town of the District of the same
name, is situated in Jodhpur Division. It was known by various name such as
Nägapura, Nagapattana, Ahipura and Bhujaõga-nagara. From the literary sources,
it is known as a great centre of Jainism. Jayasiãhasüri wrote the Dharmopadeáamälävivaraîa
in 858 A.D. Chandrasüri started to write the Upadeáavôitti in 1177 A.D.
In 1105 A.D., Hemachandrasüri was ordained as Ächärya by Devasüri.
Jinavallabhasüri and Jinadattasüri of the Kharatara gachchha visited
this place, and established Vidhichaityas in the twelfth century A.D. In
the fifteenth century A.D., Jinabhadrasüri set up grantha-bhaîâära at
this place. Bhaûûaräka Ratnakïrti established a different seat of the Mulasaãgha
at Nagaur in the fifteenth century A.D. The Nagaura Bhaîâära containing
about 15,000 manuscripts is famous. Nägapurïya gachchha, a branch of the
Tapägachchha, among the Jainas, originated from Nägaur. There were several
Jaina temples at this place. Siddhasena refers to Nägaur as a holy place in the
Sakalatïrtha Stotra. The temple of Näräyaîavasahï built in 860 A.D. was
in existence in the Seventeenth century A.D. as known from the Nägaurachaitya
Paripäûi. Dhanadeva got the installation ceremony of the temple of
Neminätha performed from Jinavallabhasüri. Ûhäkura Achalasiãha of this
place got the ordinance from Qutbuddin, the Khilji Sultan of Delhi for
pilgimage to holy places in 1317 A.D.1
Khaîâelä : At a distance of fortyfive kms. from Sikar stands
the town of Khaîâelä. Its old name as known from literary sources were
Khaîâilla and Khaîâelapura. Jinasenächärya, in the line of the saint Aparäjita,
is said to have converted the Chauhäna ruler of this place with his subjects to
Jainism, and formed the Khaîâelaväla caste. When this incident took place, is
not definitely known. Probably, it happended in the eighth century A.D. because
the Khaîâelaväla caste is not known to be in existence earlier. Its earliest
mention is found in the inscription of 1197 A.D. When these Khaîâelavälas
increased in number, They formed gotras after the names of villages,
surnames, etc. From a Praáasti of the Dharmaratnäkara written in 998
A.D., it is known that its author Jayasena visited Khaîâalika, and there, he
impressed the people with his teachings. In 1287 A.D., Jinaprabhasüri also came
to Khanâelapura and he converted the people to Jainism by his teachings.
Brämaîika, a pupil of Bhaûûäraka Jinachandra of Mülasãgha, paid visit to
Khaîdelapura in 1461 A.D. Khaîâelä remained a great holy place of the Jainas as
is mentioned in Sakalatïrtha Stotra of Siddhasenasüri. Probably,
Khaîâila gachchha among the Jainas was named after this place. There are
remains of an old Jaina temple at this place.
Kämän : Kämän lies at a distance of sixtyfour kms. from
Bharatpur. There are remains of the old Jaina temples. Kämyaka gachchha
originated from this place, Durgadeva, the Jaina author, furnished the Rishûasamuchchaya
in a fine temple of Áäntinatha at Kumbhanagara ruled over by Lakshmïniväsa.
Kumbhanagara may be identified with Käman. As regards the king Lakshmïnivasa,
he may be the Sürasena ruler named Lakshmaîa.2
Hathuîâï : Hathuîâï is about five kms. south-east of Bijapura,
and its old name was Hastikuîâï. In the tenth century, it was a capital of the
Rästrakütas who were the followers of Jainism. Vidagdha, at the preaching of Väsudevächärya,
built a temple of Ôishabhadeva at
Hathuîâï, and also made a grant in favour of his teacher Balaprasäda and the
temple. His son Mammaûa renewed this grant. Dhavala, son of Mammaûa, renovated
the Jaina temple built by his grand-father. After the rule of the Räshûraküûas,
Hathuîâï probably suffered from the Muslim attack, which is responsible for the
change of Mülanäyaka from Ôishabhadeva to Mahävïra in the temple of this
place. Gradually, it became a famous holy place by the name of Räûa Mahävïra.
Pilgrims from different places came to visit it. Áilavijayasüri and
Jinatilakasüri describe their holy place in their Tïrthamäläs. The
Hastikuîâïya gachchha was started by Väsudevächärya in the tenth century
A.D. after the name of this place.1
Varman
: At a distance of forty-five kms.
from Äbü station, there stands a village of Varmäî. Its old name was Brahmäîa.
Varmäî remained a stronghold of Jainism. Siddhasenasüri refers to this place in
the Sakaltïrtha Stotra, Brähmaîaka Gachchha among the Jainas originated
from the place Varmän, whose ancient name was Brähmaîa-Mahästhäna. The Mahävïra
Jaina temple of this gachchha was built in 1185 A.D. or even before by
the Árävakas of this place2.
Näâol : Näâol, now a village, is situated at a distance
about thirteen kms. from Jawälia Station. It was the capital of the Chauhänas.
Jainism made a striking progress here under the patronage of the Chauhäna
rulers. This town became one of the celebrated Pañchatïrthas of the
Jainas of Märwär. The Jaina temple of Mahävïra was very famous. The king
Aávaräja, who was a feudatory of Kumärapäla, gave commands for the strict
observance of Ahiãsä on certain days. In 1171 A.D., Älhaîadeva also
forbade the slaughter of animals on certain days, Älhaîadeva and his son
Kïrtipäla made gifts to the temple of Mahävïra.1
Korûä
: The old name of Korûä, situated
twenty-six kms. to the south-west of Saîâera, is Koraîûaka. Korûä was a famous
place of pilgrimage of the Jainas. In the tenth century A.D., Dhanapäla, in his
poem Satyapuramahävïrautsäha refers to the temple of Mahävïra of
Koranta. This place is also mentioned in the Sakalatïrtha Stotra of
Siddhasena Süri. According to the Prabhävaka Charitra, Koraîûapura was a
prosperous town inhabited by rich people who were devoted to their religion.
This town remained a place of pilgrimage in medieval times also. Megha,
Áïlavijaya and Jñävimalasüri describe this place in their Tïrthamäläs.
The people of this place led Saãghas to holy places. Koraîûa gachchha originated
from this place.2
Saîâerä
: Saîâerä is about sixteen kms.
north-west of Bäli in Jodhpur Division. It seems to have been founded by
Yaáobhadrasüri in the tenth century A.D. Saîâerä remained a great centre of
Jainism in the past. Siddhasena. Süri mentions this place in the list of holy
places in his Sakalatïrtha Stotra. Saîâeraka gachchha founded by
Yaáobhadrasüri, originated from this place in the tenth century A.D. Its early
name was Välabha gachchha. Its early influential Ächäryas
Yaáobhadrasüri Áälisüri and Sumatisüri rendered valuable services to Jainism.
There were two Jaina temples of Mahävïra and Pärávanätha of Saîâeraka gachchha.
The chauhäna rulers of Näâol patronized the activities of Jainism, at Saîâerä.1
Näâläï : Näâiäï is a small village six kms. north-west of
Desürï in Jodhpur Division, Jainism flourished greatly at this place under the
patronage of the Chauhäna rulers. There were two old temples of Neminätha and
Mahävïra here. Kings, feudatories and their subjects made donations to these
temples. These temples were destroyed by the Muslims, and therefore rebuilt by
the Saãghas of the various places. Näâläï also remained a holy place
even in medieval times. The founder of Kaâuä sect, named Kaâuä Áäha, was born
here in 1440 A.D. Áäntikuáala mentions the temple of Pärávanätha in his Gauâï
Pärávatïrthamälä written in 1610 A.D. Samayasundara, a poet of the
Seventeenth century A.D., has given a lively and beautiful description of
Näâuläï, and its Neminätha temple in his poem. Áïtavijaya also refers to it in
his Tïrthamälä.2
Päli : Päli is situated seventy-two kms. south-east of
Jodhpur. It remained a place of pilgrimage of the Jainas. Siddhasenasüri offers
high respect to this place in his Sakalatïrtha Stotra. This place was well
known by the name Pürîabhadra Mahävïra. Madanakïrti mentions Palli Jineávara
along with other holy places in the Áasanachatuátriãáatikä, written
in the thirteenth century A.D. Viávanätha, pupil of some old Bhattäraka,
records Päliáäntijina in the list of holy places. This definitely proves that
there was a Jaina temple of Áäntinätha of the Digambara Jainas in early times.
Päli was visited by the Jaina saints from ime to time. Some monks devoted
themselves to learning, and writing literary works. Copies of the manuscripts
were prespared. Palliväla gachchha among the Jainas was named after Päli
in 1093 A.D. Kumarapäla's ordinanace of forbidding the slaughter of animals on
certain days was strictly enforced at this place. The caste of Pallivälas among
the Jainas was named after Päli in about the eight century A.D.1
Kheda : Kheâa, the old capital of the Räûhors of Marwar, is
situated at a distance of eight kms. from Nagara. Kheâa was a great centre of Jainism.
Siddhasenasüri refers to it as a holy place. It was frequently visited by
Jinapati Süri, and other saints. Different functions were organized by people
in honour of Jaina saints. There was the existence of Jaina temple of Ôishabha
in the twelfth century A.D. Uddharaîa constructed a beautiful temple of
Áäntinätha at this place, whose consecration ceremony was performed by
Jinapatisüri in 1201 A.D. The Chauhäna ruler Pôithvïräja of Ajmer paid visit to
Kheâa in order to see Uddharaîa. Lakshmïgaîi, a poet of the fourteenth century,
describes it in his Áäntinätha Devaräsa. From the old remains, it is known that
there was also Jaina temple of Mahävïra at Kheâa in early times.1
Ajmer
: Ajmer former called as Ajayameru
was founded by the Chuahana ruler Ajaipäla in about 1123 A.D. It was frequently
visited by Jaina saints for the propagation of Jainism. During the reign of
Arhoräja, Jinadatta Süri came to this place to perform the installation
ceremony of the Jaina temple built by Ûhakura Äáädatta. He died here,
and was cremated at a place, which came to be known as Dädäbärï. His
disciple Jinapatisüri spent the rainy season in 1178 A.D. The Saãgha
of Ajmer participated in a pilgrimage to holy place organized by Abayakumara
with Jinapati Süri. In the thirteenth
century A.D., it was a seat of Bhaûûärakas of the Mulasaãgha. There are
strong traditions among the Jainas that presently known as Aâhäï-din-kä-Jhoãpara
was a Jaina temple. Jaina Bhaûûärakas and their disciples rendered a valuable
sevice to Jaina literature in medieval time. Several copies of the manuscripts
were prepared.2 Soõs temple is renowned for golden
painting wood carvings and Samavasarana (replica of the discouse assembly of
Tirthankar).
Naraiîä : Naraiîä is a small station on the metre-gauge line
of the Western Railway between Phulera and Ajmer. Its ancient name was
Näräyaîa. During the reign of the Chauhänas, it became a great centre of
Jainism. Siddhasenasüri in his Sakalatïrthastotra mentions it as a holy
place of the Jainas. Jaina saints used to reside here. The Bijauliä rock
inscription dated 1169 A.D. tells that Püîyaräsï, one of the ancestors of
Loläka of the Prägväûa caste, built the temple of Vardhamäna. Dhanapäla, an
author of the eleventh century A.D, refers to the famous temple of Mahävïra of
this place in his poem 'Satyapurïya Mahävïra Utsaha. From the
archaeological remains of images, pillars, doorways and other remains
discovered from the underground, it appears that they belonged to the temple of
Mahävïra. It was excellent in construction from the architectural point of viw.
It was probably destroyed by the Muslim invasions in the twelfth century A.D.1
Narhaâ : Narhaâ is situated at a distance of eight kms. from
Pilani in Jhunjhunu District. Its ancient name was Narabhaûa. It remained a
place of pilgrimage in early medieval
period. The Saãgha, which started on pilgrimage to Hastinäpura in 1318
A.D. along with Jinachandrasüri, stayed at this place to worship Pärávanätha
and they were all cordially welcomed. The Árävakas of this place also
joined this Saãgha for pilgrimage to Hastinäpura. In 1319 A.D., on his
way to Mertä from Delhi, Jinachandrasüri stayed at Narhaâ. In 1323 A.D., when
Jinakuáalasüri started on a pilgrimage to holy places such as Ujjayanta, he
dropped at Narhad to worship the image of Pärávanätha installed by
Jinadattasüri in the twelfth century A.D. Vinayaprabhasüri, an author of the
fourteenth century A.D., in his Tïrthayäträstavana mentions this holy
place, and refers to the image of Pärávanätha.2
Bagherä
: Bagherä is
situated about seventy-four kms. south-east of Ajmer. It was a stronghold of
Jainism. Frm the Bijauliä Rock inscription dated 1169 A.D., it is known that
Vaiáravaîa, the ancestor of Loläka, built many a temple at Bagherä and other
places. This place was a seat of the Bhaûûärakas of the Mülasaãgha in the
twelfth century A.D. They placed several Jaina images in the temples of this
place. The images of Jaina goddesses found here are notworthy from the artistic
point of view. The importance of Bagherä is further clear from the fact that
the Bagheravälä caste among the Jainas originagted from this place in the
eighth century A.D.1
Harasaur : Harasaur is situated between Pushkar and Degänä in
the District of Nagaur, and its early name seems to be Harshapura Jainism
prospered here under the Chauhäna rulers. Siddhasenasüri mentions this town in
his Sakaltïrtha Stotra. Harshapura gachchha a branch of Árï
Pärávanätha Kula, originated probably from this place. Some Jaina Ächäryas
of this gachchha were very powerful, and they had a great influence over
their contemporary rulers. The name of this Gachchha is mentioned in the
inscription of 1496 A.D. found at Nagaur. A Jaina stone image with the
inscription of 996 A.D. has been also discovered. One of the Mahäjana
castes named Harasaurä originated from this place.2
MäroTh : At a distance of eleven kms. from Cuchäman Road
Station in Nagaur District stands the town of Märoûh. It remained a stronghold
of Jainism from early times. Many Jaina images of the eleventh and twelfth centuries
have been found here. From some of their inscriptions, it seems that their
consecration was performed by Sakalakïrti of the Mäthura Saãgha in 1165
A.D. (V.S. 1232). The temples of the early period could not survive by now,
however there are four Jaina temples of the medieval period. Beîiräma Ajmerä
performed an installation ceremony of the temple of Ädinätha Chaityälaya
in 1328 A.D. Chandraprabhu Chaityälaya was built by Jïvanadäsa Päûodï in
1425 A.D. Rämasiãha, the chief minister of Bairïsäla, performed an inauguration
ceremony of the temple and images with great rejoicings in 1737 A.D. through
Bhaûûäraka Anantakïrti of Ajmer.1
Chandävatï : Chandrävatï, situated near Äbü, was the capital of
the Paramäras. As it remained a place of pilgrirmage, it was visited by Jaina
saints, scholas and laymen from time to time. Sidhasenasüri refers to this
place in the Sakala Tïrtha Stotra. Jinaprabhasüri, author of the Vividha Tïrtha
kalpa, Written in 1389 A.D., describes the city as full of wealth, and he also
mentions the temple of Chandraprabhu. Megha in his Tïrthamälä (written in about
1443 A.D.) describes its prosperity and compares it to Läõkä. According to him,
there were about 1800 Jaina temples and the most prominent among them was the
temple of Ôishabha. From the Upadeáa Saptati of Somadharma written in
1446 A.D., it is known that there were 444 Jaina temples, Áïlavijaya in his Tïrthamälä
of 1689 A.D. writes that there were about 1800 beautiful Jaina temples at the
time of Vimala. All these statements show that there was a large number of
Jaina temples in the past. The predecessor of Padmadevasüri, who lived in 1235
A.D., built the Jaina temple of Chandraprabhu. When Peïhaâakumära and
Saãgaräma, ministers of the Sultan of Malwa, came for a pilgrimage to this
place, they constructed the Jaina temples.1
Bärmer : Bärmer is situated at a distance of about two
hundred nine kms. south-west of Jodhpur. Jaina saints such as Jineávarasüri,
Jinakuáalasüri and Jinapadmasüri visited this place and urged the Árävakas
to organize religious functions. Vinayaprabhasüri in his Tïrthamälä
mentions the temples of Ôishabha and Áänti. There was also the temple of
Mahävïra. The Árävakas from various places such as Jaisalmer, Läûahôida
and Pälanpur came to participate in them.2
Barodä
: Barodä, the old capital of Vägaâa,
is situated at a distance of forty-five kms. from Dungarpur. Its early name was
Vaûapadraka. It was also a centre of Jainism in early times. Vinayaprabhasüri,
an author of the fourteenth century, refers to
temple of this place in his Tïrthayäträ Stavana. There are
several remains of the old Jaina temples. One of them is the temple of
Pärávanätha. Jinachandrasüri of the Kharatara gachchha performed the
installation ceremony here. Various copies of the Jaina manuscripts were
writtin here in medieval times.3
Âüngarpur
: Âungarpur is
located at a distance of about one hundred five kms. south of Udaipur. It was
the capital of the same name. From the Praväsajïtikätraya of Jayänanda
written in 1370 A.D., it is known that there were five Jaina temples and
about nine hundred Jaina families living at that time. The Jainas were given
high posts of Ministers of the State. They constructed temples and celebrated
the consecration of the images with pomp and show. Düõgarpur was visited by the
Jaina saints from time to time, and manuscripts were presented to them as a
mark of honour. In 1404 A.D., Prahläda, the Minister of Rävala Pratäpa Siãha,
constructed a Jaina temple. It is clear from the Guruguîaratnakara Kävya
that Sälha, who was the chief Minister of Somadäsa, renovated the temple of
Pärávanätha. The Bhaûûärakas of the Mülasaãgha and the Käsûhä Saãgha had a
great stronghold at Âüngarpur.1
Tahangarh : Tahangrah is twenty-three kms. to the south of Bayänä.
Its old name was Tribhuvanagiri. During the reign of the Yädavas, Jainism
remained specially associated with Tahangarh. Pradyumnasüri defeated his
opponents in the coutrs of the rulers of Sapädalaksha and Tribhuvanagiri.
Kardamabhüpati, the ruler of this place, is said to have been initiated to
monkhood by Abhayadevasüri. Jinadattasuri and his disciples visited this place.
From the Upakeáa gachchha Paûûävali, it is known that there was an old
temple of this gachchha. From a Praáasti of the Jinadattachariu
written in 1218 A.D., it is known that Lakshmaîa fled to Viläsapura from
Tribhuvanagiri in panic on accoutn of the Muslim persecutions.1
Jaisalmer : Jaisalmer was the capital of the Bhäûïs, and it was
founded after 1163 A.D., They were great patrons of Jainism which made a
striking progress during their reign. The great Jaina temples of Chintamaîi
Pärávanätha, Ôishabhadeva, Áañtinätha. Sambhavanätha and Mahävïra in the fort
of Jaisalmer constructed one after another in period between the twelfth and the
fifteenth centuries were excellent. Scholars here pursued their literary
activities. It is said that hinabhadrasüri, who live in the fifteenth century
A.D, spent the best part of his life in establishing the store- house of
knowledge at this place. Various copies of the manuscripts brought from other
places for presentation were prepared. The installation ceremony of the images
was performed.2
Alwar : There is a definite evidence of the association
of Jainism with Alwar from the
fifteenth century A.D. In the Tïrthamäläs, Alwar, a place of pilgrimage,
was known as Rävaîa Pärávanätha. Jaina literature was written in Alwar.
There is mention of its name in the inscription. In 1531 A.D, a Árävaka
of Alwar installed the image of Sumatinätha through Siddhasüri. An inscription
of 1589 A.D. records the building of a temple of Rävaîa Pärávanätha at
Alwar. It is a place of pilgrimage known as Ôävaîa Pärávanätha Tïrtha.
It means that Rävaîa worshipped the image of Pärávanätha at this place. It is
legendary, but it points out the importance of Alwar as a centre of Jainism.1
Ämber : Ämber is situated at a distance of ten kms. from
Jaipur. Jainism flourished exceedingly during the reign of the Kachchhaväha rulers
who were on friendly terms with the Mughal Emperors of Delhi. A large number of
Jaina temples were constructed, and images placed in them. Various copies of
manuscripts were written for presentation to Jaina monks by the Árävakas,
Encouraged by their preachings, they also led Saãghas to holy places
from this place. Even the Jaina pontiffs of the Mülasaãgha transferred their
seat from Chätsu to Ämber in the eighteenth century A.D. The Áästrabhaîâära
was established by Mahendrakïrti at this place, and it became famous by the
name of Mahendrakïrti Bhaîâära.2
Bijaulia : Bijaulia became a holy site of the Jainas after the
manifestation of an image of Pärávanätha in the twelfth century A.D. In
accordance with the instructions or his preceptor Jinachandrasuri, Loläka, a
Poraväla Mahäjana, constructed or repaired the temple of Pärávanätha,
and surrounded it with seven smaller temples. The Chauhäna ruler Pôithvïräja
II, who lived in 1168 A.D., gave the village Moräjharï, and Someávara endowed
the temple of Pärávanätha with a village named Revänä in charity. The Bijauliä
inscription records various donations made to the temple by certain persons of
the neighbouring places. A mythological treatise called the Uttama Áikhara
Puräîa was composed and engraved on a large rock nearby. Being a holy place
of the Jainas, this place was visited by the Jaina saints from time to time. In
early times, It was a seat of the Jaina Ächäryas of the Mäthura Saãgha.
The author of the Bijauliä inscription dated 1170 A.D. was Guîabhadra, a Mahämuni,
who belonged to the Mäthura Saãgha. Afterwards, it became centre of the
activities of the Mulasaãgha. There are two inscriptions of 1408 and 1426 A.D.
when the Jaina pontiff Subhachandra was living. On one side of the pillar is
engraved the name of Bhaûûäraka, Árï Padmanandi and on the other Bhattäraka
Áübhachandra.1 It is said that the Upasarga on
Parvanatha took place in here.
Keáoräya
Paûûana : Keáoräyapaûûana, located at a
distance of fifteen kms. in the north-east of Kotah was a Jaina holy place. It
was famous for the temple of Jaina Tïrthaõkara Muni Suvrata. In this
temple, Nemichandra wrote the Bôihad-dravya-Saãgraha. Madanakïrti
mentions it as a place of pilgrimage in the Áäsana-chatustriãáatikä. In
the Präkôita Nirväîakäîâa and the Apabhraãáa Nirväîabhakti
also, there is a reference to this temple of Munis Suvrata. Now, it is
known as Bhuvidevara for its being on underground temple. One Kalpavôiksha
Paûûa of Jaina mythology and othe Jaina sculptures were discovered at this
place, and they may probably have belonged to this Jaina temple.2
Naîä : Naîä is at a distance of three kms. from the
Railway-Station of the same name on the Ahmedabad-Ajmer line. Näîä was
specially associated with Jainism as the Tïrtha of Jïvitasvämï. It means that
once the life size image of Mahävïra was worshipped there. It is legendary, but
in the tenth century A.D., there was a temple of Mahävïra. A small fragmentary
inscription on the door of the shrine dated 960 A.D. definitely proves the
existence of Jainism at this time. Näîäväla or Jñanakïya gachchha was
founded by Prabhänanda at Näîä. The earliest mention of this Gachchha is
found in the inscription of 1045 A.D.1
Müõgathalä
: Müõgathalä, near
Mount Äbü, is an old village in Sirohi state. It remained famous as a Mahätïrtha
of the Jainas. Jinaprabhasüri, in the Vividha Tïrtha Kalpa written in
1332 A.D., refers to the temple of Mahävira of this place. This place was
believed to be visited by Mahävïra. An inscription of 1369 A.D. tells that an
image was consecrated by Keáï Ganadhara during the 37th year of the life of Árï
Mahävïra. It is further confirmed by the literary source of the Ashtottarï
Tïrthamälä. This temple of Mahävïra has been described in the Jaina Tïrthamäläs
as the temple of the Jïvitasvämï. The temple of Jïvitasvämï means to be a
temple of the life-time of Mahävïra. This temple of Mahävïra was renovated from
time to time, and the images were installed. A large number of Árävakas
lived at this place, and they participated in the festivals in connection with
the temples held from time to time.2
Talawäâä : The old name of Talawäâä, situated at a distance of
thirteen kms. from Banswara, was Talapäûaka. It remained a holy place of the
Jainas. From the Upadeáakandalïvôitti of Bälachandra Süri, it is known that
Pradyumnasüri, who lived in the tenth century A.D., visited this place and
addressed its ruler. Siddhasenasüri refers to this place in his Sakala-Tïrtha-Stotra.
Vinayaprabhasüri, author of the fourteenth century A.D. in his Tirthayäträ
Stavana, mentions this place and temple of Áäntinätha. By the inspiration
of Jinabhadrasüri, the Jaina temple was constructed at this place and images
were placed therein. At present, there is a big Jaina temples of Sambhavanätha,
with some images of the eleventh and twelfth centuries.1
Maâära : Maâära is situated at a distance of thirty-two kms.
from Äbü. This is famous as a holy place of the Jainas. The famous saint
Vädidevasüri was born at this place in 1086 A.D. Maâähaâïya gachchha
originated from village Maâära. Megha, in his Tïrthamälä written in
about 1442 A.D., refers to the temple of Mahävïra of this place. Áilavijaya in
his Tïrthamälä written in 1691 A.D. describes this pace.2
Phalodhi : Phalodhi is at a distance of two kms. from Mertä
Road Station. It became of famous Tïrtha of Pärávanätha from the twelfth
century A.D. It was founded by Dharmaghoshasüri. It remained closely associated
with the Kharatara gachchha of the Jainas. In 1182 A.D, Jinapatisüri
visited this place. Jinaprabhasüri describes it in his Vividha Tïrtha Kalpa,
and Vinaya Upädhyäya gives a description of the temple of Pärávanätha. Being a
holy place of Jainas, Phalodhi was visited by the Jaina saints and scholars in
medieval times.1
Jïrävalä
: Jiravalä, a
famous holy place of the Jainas, is situated at a distance of thirty-two kms.
from Delwäâä. It is known by the name of Jïravalä Pärávanätha. This Tïrtha
came into existence in the twelfth century A.D. It got popularity in the
fifteenth century, and people from different places began to visit it. The
Jaina saints composed the Stotras in honour of the deity. Saãghavï
Pethaâa and Jhäñjhaîa of Mäîâavagaâha in Malwa visited this place for
pilgrimage. They also constructed a Jaina temple. The Árävakas of
different places such as Kälavgrä, Kodinära, Vägharä, Vïsalanagara, Pätana and
Stambhatïrtha visited Jïravalä in the fifteenth century. Jïräpalli gachchha
originated form this place. Bhaûûäraka Padmanandi pupil of Prabhächandra, wrote
the Jïrävallï Pärávanäha Stotra in the fifteenth century A.D.2
Nagara
: Nagara is at a distance of five
kms. south-west of Jasol in Mällänï District. Its old name was Mahevä of
Vïramapura. When the image of Pärávanätha was installed in the Jaina temple of
this place, the place became famous by the Tïrtha of Näkoâä Pärávanätha.
Even before the temple of Pärsvanätha, Nagara was considered a holy place of
the Jainas. There were temples of Mahävïra and Áantinätha. This holy place was
visited by Jaina saints from early times. The Kïrtiratnasüri Vivähala
and the Kirtiratnasüri-Chaupäï of Kalyäîavijaya give information of the
town regarding temples, people and other religious activities. The renovation
of the Näkoâä Pärávanätha took place in 1507 A.D. Áäntikuáala mentions it in
his Gauâï Pärávanätha-Tirthamälä written in 1612 A.D.1
Äbü : Äbü is a celebrated mountain in the south of Sirohi
District. A town after the name of the mountain gradually developed at this
place. On the basis of the old traditions, It has been described as a place of
pilgrimage. From an inscription of 1369 A.D., it is known that Mahävïra visited
Arbüdabhümi. It is famous for two celebrated Jaina temples – Vimalavasahï
temple and Lünavasahï temple. The former dedicated to Ädinätha was built by a
Minister named Vimala in 1032 A.D., and latter temple Luîavasahï dedicated to
Neminätha was built by Tejapäla in 1230 A.D. Both the temples are important
from artistic point of view. These are built in white marble and are very
widely known for dedicacy of carving, beauty of details and magnificent
ornamentaion. Both these temples were repaired and renovated from time to time.
The temple of Vimalavasahï was renovated by the descendants of two brothers
Gosala and Bhïma of Maîâor. As Äbü became the holy place of Jainas, several Stavanas,
Stotras, Chaityaparipäûïs, Tïrthamälas etc. were written
about Äbü by Jaina scholars from the fourteenth century onwards.1
Säõgäner : At a distance of thirteen kms. to the South of
Jaipur stands the town of Säõgäner. This town is specially famous for the Jaina
temple called Siõghïjï kä Mandira which is a wonderful specimen of Jaina
architecture. This temple seems to have belonged to the tenth century A.D.,
because there is an inscription of 954 A.D. on a Bandarawäla of the main
shrine. During the medieval period, it became a great literary centre. It was
visited by Jaina monks from time to time, and therefore manuscript copies were
prepared to present them.2 In the Bosenh five storeys of this
Sanghiji temple having there are numerous idols of precious stones.
Dhuleva
: Dhuleva is situated in Udaipur
District. The famous Rishabhadeva temple of this place is popularly known as
the Keáariyäjï temple because people worship the main deity with Keáara
(Saffron). It seems that the image of Ôishabhadeva and the original temple
belonged to the eighth century A.D. The earliest known epigraph from this place
is dated 1373 A.D. This temple was renovated, Bävaîa Jinälaya, Sabhämîâapa
etc. were constructed, and images were installed at the preaching of the
Bhaûûärakas of the Kashûhä Saãgha and the Mülasamgha by the Árävakas of
the Hümaâa, Narasiãhapura, Bagheraväla, Khaîâelaväla castes etc. from time to
time, It is a famous Atiáaya Kshetra.3
Ghoûärsï : Ghoûärsï is situated near Pratapgarh. The existence of
a Pärávanätha temple at this place, is provec by a fragmentary tenth century
epigraph, discovered from the ruins of this place.1
Gujarat
Giranara : Giranära is a group of hills situated in Kathiawar.
On the peaks of hills, several beautiful Jaina temples have been erected. Here,
the twenty-second Tïrthaõkara, Neminätha, practised sacrifices, preached
religion and attained Moksha. Pradyumnakumära, Gajakumära, Gaîadhara
Varadatta and imnumerable ascetics attained liberation on this place. The
antiquity of the place is traced to the time of Rishabhadeva, the first
Tïrthaõkara, and it was the scene of various important events in the history of
Jaina community.2 It is connected in the Jaina
literature with the activities of the Jaina Tïrthaõkara Neminätha. The Vividhatïrthakalpa
gives vital information about this Tïrtha.
Áatruñjaya
Hills : Áatruñjaya or Siddhagiri is a
celebrated place of pilgrimage at Pälitänä. From here, three Päîâupatras and
several ascetics attained Moksha. As there are three thousand five
hundred Jaina temples, it is known to be the city of temples. Jinaprabhu gives
an interesting information of this Tïrtha. In V.S. 1369, the original
image of the Mülanäyaka Ôishabha was destroyed by the Muslims and it was
restored by Samara Shäh in V.S. 1371, In V.S. 1686, Ratnasï, Saãghapatï of
Ahmedabad, installed the image of Áäntinätha when Shahjahan was ruling.3
Ajäharä : Ajäharä is situated in Junagarh District. The
earliest epigraph, from this place is dated in V.S. 1042. This Particular Tïrtha
is associated with Pärávanätha in Jinaprabha's celebrated work. Bhaûûäraka Sumatisägara,
Bhattaraka Jñänasägara and Bhaûûäraka Jayasägara mention this Tïrtha.1
Aãkaleávara
: Aãkaleávara is situated in Broach
District. It is mentioned in the Dhavalä and other works in connection
with Ächärya Pushpadanta and Bhütabali. It had a Jaina shrine called
Chintämaîi Pärávanätha in the sixteenth century. Upädhyäya Dharmakïrti
wrote the Yaáodhara Charita in V.S. 1657 in the temple of Chintämaîi
Pärávanätha. This Tïrtha remained under the influence of the Bhaûûärakas
of the Käshûhä Saãgha and the Mülasaãgha. It is famous as Atiáaya
Kshetra.2
Äräsäîa : Äräsäîa was a famous Ávetämbara centre of pilgrimage
and it is at present known as Kumbhäriyä. The Kharatara gachchha Bôihad
Gurvävali calls it a Mahätïrtha. The earliest temple of this place
was dedicated to Neminätha. There were also temples of Mahävïra, Päráva, Áänti
etc. The temples of this place have yielded a number of important epigraphs of
the medieval period.3
ÄÁäpalï : Äáäpalï is still known as Ashawul and it is almost
the site of the present Ahmedabad. It came into the limelight in the days of
the Chaulukya Karîa (1066-1092), as we learn from Merutuõga. Several Jaina
manuscripts, dating from the twelfth century, to the last quarter of the 13th
century, were copied at this place. There is a reference to the Árï
Vidyämaûha of this place in a manuscript of Hemachandra's Vyäkarana
Laghu Vritti. This place was destoyed by the Muslims.1
Bhadreávara
: Bhadreávara is a well-known
Ávetämbara Tïrtha of Cutch district, and was the birth place of the
great Jaina business maganate Jagaâu. The temple of Pärávanätha of this place
is well known. In the Jagaâu charita, there is a reference to the
Vïranätha shrine of this place, which was beautified by that merchant. A
separate Jaina temple, containing the icons of all the 24 Tïrthaõkaras,
was also built by Jagaâu. And lastly, a Paushadhasäla was also erected
by that merchant in the same place.2
Bhïmapalli : Bhïmapallï is a village, fifteen kms. south-west of
Päûan and was a well-known Jaina centre from the last quarter of the twelfth
century. The temple of Mahävïra of this place, was celebrated throughout
Gujarat and this Tïrtha was closely associated with the activities of
the monks of the Kharatara gachchha.3
Bhôigukachchha : The ancient port city of
Bhôigukachchha was associated with the Jaina religion, probably form
pre-Christian times. A Ávetämbara monk called Jinadeva defeated the two
Buddhist monks in a debate at this place in the second century A.D. In the Niryukti
and Bhäshya commentaries, Bhrigukachchha has been recognized as a Tïrtha,
and there are early reference to the Áakunikä-vihära of this place which
was dedicated to the Tïrthaõkara Munisuvrata. The earliest datable reference to
this temple, occurs in the ninth century works of Jayasiãha, entitled Dharmopadeáamälä.
Jinaprabha, also in his celebrated work, the Vividhatïrthakalpa gives a
short history of this Tïrtha. There was another temple here, called the
Mülavasati.1
Chärüpa : Chärüpa is situated in the Päûan Taluk of
Mahesäna District. From the Vividhatïrthakalpa, it is famous for the
temple of Pärávanätha. The temples dedicated ot Ädinätha, Áänti and others were
built afterwards. However, at present, no other temple, except that of Päráva,
exists in this place. Sumatisägara writing in the sixteenth century mentions
this particular Tïrtha in the Tïrtha Vandanä Saãgraha.2
Darbhavatï : Darbhavatï is situated in Baroda District. It is well
known for the two temples, dedicated to Pärávanätha. It is recognized as a Tïrtha
in a manuscript of Hemachandra's Yogaáastravôitti written in V.S. 1251.
In an earlier Jaina manuscript, dated V.S. 1211, this place has been mentioned.
It has also been mentioned in several other later manuscripts. Jñanasägara and
Jayasägara have mentioned the päráva Temple – complex of this place, called by
the name 'Loâana-Pärávanätha' in the Tïrthavandanäsaõgraha. There are
also epigraphic references to it.3
Devapattana : Devapattana is situated in the Junagarh District. It
is also known as Prabhäsa Paûana. According to Jinaprabha, the Chandraprabha
temple was founded here after the destruction of Valabhï in V.S. 845. Merutuñga
has also mentioned this Tïrtha in his Prabandha Chintämaîi.
Hemachandra and Kumärapäla showed their respect for this great Tïrtha.
Jinaprabha has also referred to the Päráva temple of this place.1
Dhavalakkapura : The present name of the ancient town Dhavalakapura
is Dholkä, situated is Ahmedabad District. It has still a few Jaina temples,
including the great Kalikuîâa Pärávanätha-shrine. The Purätana Prabhanda
Saãgraha mentions the Simandhara Svämin temple of this town, built by the
merchant called Üdä. It was popularly
known as Üdävasati and it was consecrated by Devächärya in the first
quarter of the twelfth century. This work also refers to the temple of Päráva
of this town and associates him with the celebrated saint Abhayadeva, the
author of the Aõga commentaries. This town was closely associated with
the religous activities of the two great Jaina Ministers, namely Vastupäla and
Tej Ahpäla. In V.S. 1372, the Püîâari-ka-charita of Kamalaprabhasüri was
written at this town.2
Gandhära
Tïrtha : Gandhära Tïrtha, on the sea-coast
in Broach District, came into limelight only during the days of the great
Hïravijaya, in the sixteenth century. It has the temples of both Päráva and
Mahävïra and also an interesting image of Hïravijaya himself. The icon of
Päráva was consecrated by Vijayasenasüri, the most important disciple of
Hïravijaya. The Diagambaras also had a temple, dedicated to Ädinätha at this
place.3
Ghoghä
: Ghoghä is situated in Bhavnagar
District, near the sea-shore, It is well known for the temple of Pärávanätha. A
copy of the Neminätha Charita was written in V.S. 1512, at this town.
The Jaina images from V.S. 1276 to V.S. 1379 are found in the Ávetämbara
temples while images of V.S. 1511, V.S. 1513, V.S. 1643 and 1679 belong to Digambara Jaina temples. Probably,
the Pärávanätha temple of this place, is referred to by the term 'Ghoghamandira'
in a literary record of V.S. 1575.1
Ïâar
: Idar is situated
in the present Säbar Käntha District. It was also known as Ilädurga, Iläpadra
etc. It was an old Tïrtha, being associated with Áäntinätha. Jinapati in his Tïrthamälä
mentions a temple of Ädiávara which was built by Kumärapäla in this place.
We have also an Idaranäyaka Rishabhadeva Stavana by Munisundara and
Iltädurga Ôisabha-Jinastotra by Somasundarasüri. The Digambaras also had a
separate potifical seat at this place. The Palya vidhäna kathä of
Digambara Brahma Árutasägara was written during the reign of Bhänu of Ïâar.2
Jamaîapura : Jamaîapura, situated in Mahesäna District has the
temple of Chandraprabha. The Jämaîakïya gachchha originated at this
place and is mentioned in a metal icon of V.S. 1285.3
Mahuvä : Mahuvä is situated in Bhavnagar District. In the Vividha
tïrtha kalpa, it has been mentioned as Madhumatï. It is mentioned in the Tïrthamälä
of Vinayavijaya composed in the fourteenth century A.D. This place is sacred to
Mahävïra.4
Mahuvä
: There is another
place named Mahuvä in Surat District. It is a famous Atiáaya Kshetra by
the name 'Sri Vignahära – pärávanätha. Its ancient name was Madhukara
Nagara or Mandükanagara. Brahma Jñänasägara described the importance of the Tïrtha
in the Sarvaatïrtha vandanä. Bhaûûäraka Vädichandra, disciple
of Bhaûûaraka Prabhächandra of the Mülasaãgha Sarasvatïgachchha,
composed the Jñänasüryodaya drama in V.S. 1648.1
Modhera : Modhera situated in Mahesäna District was connected
with Jainism from the eighth century. According to the Prabhävakacharita,
Bappabhaûûi was initiated by Siddhasena, at this place, apparently in the
eighth century. The Prabhävaka Charita and the Vividha tïrtha kalpa
refer to the temple of Mahävïra here. At present, the temple of this place is
dedicated to Pärávanätha. The Moâhera gachchha originated from this
place.2
Pattana : Pattana is situated in Mahesäna District, and its
ancient name, was Aîahilapura. It remained a great centre of Jainism from the
eighth century to the late medieval period. According to the Prabhävaka
charita and the Vividhatïrtha kalpa, the great Päráva temple of this
place was built by the Chäpotkaûa king Vanaräja and it came to be known as the Vanaräja
vihära. Afterwards, many other Jaina temples were built, at this town.
Jinaprabha mentions the great temple of
Arishûanemi of this town and he represents it as the Tïrtha, sacred to
that Tïrthaõkara. The Kharatara gachchha Bôihad gurvävali repeatedly
mentions the Áäntinätha of this place, which was apparently in existence before
1300 A.D. A temple of Mahävïra was built here during the time of Jinapati of
the Kharatara gachchha in 118 A.D. Several Jaina works were written at this
place. Great Jaina saints and writers remained associated with this town in one
way or other. Even in Muslim period, there were more than hundred Jaina temples
at this town.1
Pävägaâha : Pävägaâha is situated in the Panch Mahäla District, and
its ancient name was Pävägiri. According to the Prakrit- Nïrväîa
Käîâa, the two sons of Rämachandra attained Nirväna after performing
penances. It is a Siddhakshetra or Nirväîa kshetra. Besides five Koûi
kings of Laûadeáa obtained liberation here. Bhaûûäraka Guîakïrti,
Árutasägara, Jñänasagara, Chimaîä Paîâita regarded this place as Siddha
kshetra. This Tïrtha was in existence in the fifteenth century and
the earliest epigraph from this place is dated in V.S. 1613.2
Prahlädanapura : The modern name of the ancient Tïrtha
Prahlädanapura is Palanpur, and it is located in Banäs-Kantha. The Kharatara Gachchha
Bôihad gurvävali repeatedly refers to this place and mentions several
temple including those of Chandraprabha and Yugädideva. Several temples including
those of Mahävïra, Rishabha, Nemi, Päráva and Nandiávara were built in V.S.
1305 during the time of Kharatara Ächärya Jineávara II at this town. At
present, the Päráva temple of this place is the most important Jaina shrine.
The earliest reference ot Prahalädanapura is found in a Jina manuscript dated
V.S. 1274.1
Áankheávara : Saõkheávara situated in Mahesäna District was
associated with Pärávanätha from early times. The Kharatara Gachchha Brihad
gurvävali mentions this temple of Pärávanätha. The Kharatara gachchha Ächäryas
like Jinachandra III and Jinakuáala visited this place, When Jinachandra III
first came to this place in V.S. 1352, it was known as a great Tïrtha.
Jinaprabha in his celebrated work has devoted a Kalpa on it. The
Digambara writers like Sumatisägara and Jñanasagara have mentioned the
temple-complex of Áankheávara. Sajjana and Vastupäla were also associated with
this Tïrtha.2
Stambhapura : The great Tïrtha Stambhapura, now known as
Khambhat Cambay, is of the medieval period. The earliest reference to
this place is found in the Kavi grant of Rashûraküûa Govinda III, dated Áaka
749. According to the Vividhatïrthakalpa, this place came to be
associated with Jainism from the days of Abhayadeva, the author of the nine Aõgas.
That Abhayadeva was the founder of this Tïrtha, sacred to Pärávanätha,
is also supported by the evidence of the Prabhävakacharita and also the Prabadha
Chintämaîi. A manuscript of the original Bhagavatï, which was copied
at Stambhatïrtha between V.S. 1110 and 1119, is probably the earliest Jaina
work to refer to this holy place. This shows that even in Abhayadeva's life
time, it was recognised as a Tïrtha. Hundreds of Jaina manuscripts were
afterwards copied here and other temples were also built in this place.1
Surat : Surat is an important station of the Western
Railway, and its ancient name was Süryapura. The important Jaina temples of
this place were of Chandraprabhu, Ädinätha and Väsupüjya. Bhaûûäraka Jñänasägra
mentions Chandraprabhu temple as Atiáaya in his Sarvatïrtha vandanä.
Adinätha Jinälaya and Väsupüjya Jinälaya became literary centres.
Bhaûûäraka Devendrakïrti, disciple of Padmanandi, established the seat
of the Mülasaãgha at Surat, and he established the Ratnäkara caste after
converting seven hundred families to Jainism. Devendrakïrti performed the
installation of several images in Avanti region. Surat was also a seat of the
Bhaûûärakas of the Käshûhä Saãgha. A temple of Ôishabha of this place has been
mentioned in a literary record of V.S. 1664.2
Täraõgä : Täraõga, a sacred hill situated in the Mahesana-
District, became a holy place of the Jainas. Its ancient name was Täräpura.
According to the Präkrit Nirväîa Käîâa, Varadatta Varaõga, Sagaradatta,
three and half Koûi Munis etc. attained Nirväna. Täraõgä was
mentioned by Guîakïrti in the Tirtha vandanä written in the fifteenth
century A.D. Árutasägara, Megharäja Dilasukha etc. also described this Tïrtha.
It became famous as Nirväîa Kshetra.3
Tarañgä became a holy
place of the Ávetämbaras from the days of Kumärapäla. A magnificent temple of
Ajitanätha, the second Tïrthaõkara, was built by this great king on this hill.
Jinaprabha also associates this hill with Ajitanätha.1
Tharäda : Tharäda is situated in the District Banas Kantha,
and its ancient name was Thäräpadra. The well known play Mahäräja- Paräjaya
was first enacted in the Kumäravihära temple, dedicated to Mahävïra of this
place. Taräpadra gachchha originated from this place. At present, this Tïrhta
is sacred to Ädiávara.2
Ünä : Ünä siturated in Junagarh District is dedicated to
Ädinätha, It was known as Unnatapura. It is mentioned in the fourteenth century
work of Vinayavijaya called Tïrthamäla.3
Upariyälä : Upadiyälä is situated in the Surendranagar District. This place, sacred to Ädiávara, is
mentioned in the fifteenth century works of Jayasägara, called Chaitya-Paripäûi.4
Valabhï
: Valabhï is situated in Bhavanagar
District. Before its destruction in the last quarter of the eighth century by
the Muslims, it was a great centre of Jainism and the Jaina canon was first
edited here in the fifth century. It became a great centre of Ávetämbara
Jainism by the fifth century A.D. The discovery of the sixth century Jaina
icons from the ruins of this place also proves that it was a Jaina centre in
the Gupta period. The temples of Chandraprabha and Mahävïra existed before the
eighth century A.D. This city has also
been mentioned in the Bôihat Kathä Koáa which was written in
931 A.D.1
Vaâälï : Vaâälï Tïrtha, sacred to Pärávanätha, is situated in
the Sabar Kantha District. It was known in ancient times as Vatapalli. The Kharatara-gachchha-gurvaväli
mentions the Päráva temple of this place. This proves that the Päráva temple of
this town existed in the middle of the twelfth century.2
Sajoda : Sajoda is situated at a distance of eighth kms. from
Ankleshwar in Bharoch District. It is an Atiáaya Kshetra. Here is an old
Digambara Jaina temple. The Jaina image of Áïtalanätha and that of Pärávanätha
have been discovered here. The image of Pärávanätha is an artistic, and belongs
to seventh or eighth century A.D.3
Maharashtra
Dhäräáiva : The great Dharäáiva Tïrtha is situated at a
distance of five kms. from the town of Osmänäbad. It has a few very old Päráva
icons, some of which were probably fashioned from the fifth to the eighth
century A.D. The history of this Tïrtha has been given both in
Harishena's Bôihat Kathä Koáa and the Karakaîâachariu of
Kanakämara. There is little doubt that the famous caves of Dhäräáiva, which
were near the city of Teräpura, were quaite well known in the early medieval
period. These caves may belong to the third century A.D.1
Gajapanthä : Gajapanthä is situated in Nasik District. As seven
Balabhadras and eight Koûi Yädavas attained liberation according to the Präkrit
Nirväîa Käîâa from Gajapanthä, it is regarded as Siddha Kshetra of Nirväîa
Kshetra. Only the name of Gajapanthä has been mentioned in the Sanskrit
Nirväna Bhakti of Püjyapada. It is mentioned by several authorities,
including Gunabhadra, Asaga (10th century), Sumati, Jayasägara and others.
Asaga in his Áäntinätha charita clearly refers to it, as situated near
Nasik. The old Jaina remains from the fourth to the eighth century have been
discovered in the region of this place.2
Kärañjä : Kärañjä is situated in Akola District. This Tïrtha
emerged into the limelight in the fifteenth century. Jñänasägara mentions
Chandranätha (Chandra Prabhu) temple of this place. Afterwards, a temple
of Päráva was also built in this place. There is the second Chandraprabha
temple at this place. These temples have the respective seats of Senagaîa,
Käshûha Saãgha and Müla Saãgha Bhaûûärakas. Áïlavijya. (17th century) in his Tïrthamäla,
has given a very detailed account of this Tïrtha, which shows that it
was a flourishing Jaina centre in his time.3 In this place, in Kastha Saãgha
temple 11th century remarkable wooden carving and precious stone idols.
Kolhäpura
: Kolhäpura was a
celebrated Digambara Tïrtha in early times. The epigraphic evidence
suggests that Jainism was popular in Kolhapur region. The inscription of
Áilähära king Vijayäditya dated Saka Saãvata 1073 is important. There
are other inscriptions discovered here, and in the neighbourhoood. There are
temples in which images of the twelfth century are found.1
Mäõgï-Tüõgï : Mäõgï-Tüõgï is situated in Mangi-Tungi District.
According to the Prakrit Nirväîa Kaîâa, Räma, Sugrïva, Hanumäna and
several Munis attained Nirväîa here. Hence it is called Siddha
Kshetra. In the Sanskrit Nirväîä Bhakti of Püjyapada, Balabhadra is
known to have obtained Nirväîa from Tuõgagiri. The later writers
Udayakïrti, Árutasägara, Abhayachandra and others have also mentioned Mängtuõgï
as Siddha Kshetra. The earliest epigraph from this place is dated in V.S. 1443
(1387 A.D.).2
Muktägiri : According to the Präkrit Nirväna Käîâa and
the Sanskrit Nirväîa Bhakti, Muktägiri is Sidha Kshetra or Nirväna-Kshetra
because three and half Koûi Munis attained liberation. Its ancient name was
Meîâhägiri. It is mentioned by the later medieval Digambara writers including
Jñänasägara, Sumatisagara and others. There are about fifty-two Jinälayas.
Most of them belonged from V.S. 1545 to V.S. 1950.3
Näsikya : The well-known Näsik or Näsikya is recognised as a
Tïrtha in the Vividhatïrthakalpa. The work mentions the Jïvitasvämï Tribhuvanatilaka
Chandraprabha temple of this place. Thre is a sepatate Kalpa, on this
celebraed Tïrtha of Näsikya. This temple of Chandraprabha of Nasik has been
mentioned in the Prabhävaka Charita.1
Paiûhän : Paiûhän is situated in Aurangabad District, and its
ancient name was Pratishûhäna. According to the tradition, Jainism gained a
firm foothold at this town as early as the time of the Sätavähana king
Häla. Jinaprabha has written three separate Kalpas on this Tïrtha
which was considered, sacred to Munisuvrata. It is further learnt from this
work that the saint Kälakächärya visited this town, 993 years after the Nirväîa
of Mahävïra. It is famous by Munisuvratanätha Atiáaya Digambara Jaina
Kshetra.2
Rämateka : Rämaûeka is in Nagpur District. Its ancient name was
Rämagiri. This place was connected with Jainism from very early period. It is
mentioned by Vimala in his Paumachariyam, and by Ravisheîa in his Padma
Puräîa and also by Jinasena II in his Harivaãáa. Rämachandra is known to
have constructed several Jaina temples at Rämagiri. Kälidäsa also mentions
Rämagiri in the Meghadüta. The identification of Rämagiri is
controversial.3
Sirpura : Sirpur is situated in Äkolä District, and its
ancient name was Árïpura. This Tïrtha is famous by the name of Antariksha
Parávanätha. The worship of this Antariksha Pärávanätha has been mentioned
in the Präkrit Nirväîa Käîâa. Madanakïrti has mentioned this Tïrtha in
his Áasana Chatuátriãatikä. Besides Lakshamaîa, Gunakïrti, Megharaja,
Sumatisägara Jñänasagara, Jayasagara, Chimaîä Paîâita, Somasena, Harsha etc.
have mentioned Antariksha Pärávanätha. The Pärávanätha temple of this
place was known even to Jinaprabha who wrote a Kalpa on this Tïrtha.
Áilavijaya has also mentioned it. Aila Árïpäla is known to have constructed
this temple probably in the tenth century A.D. The old Digambara Jaina images
and other remains have been discovered at this place.1
Ukhalada : Ukhalada is located in Parbhanï District. It has
yielded a number of inscribed Jina images which show that the temple here was
in existence before 1215 A.D. It was a Digambara shrine under the monks of the
Mülasaãgha, Sarasvatï gachchha.2
Daulatäbad : The ancient name of Daulatabäd was
Devagiri. It was considered a Jaina Tïrtha. Jinaprabha wrote a section
of his Tïrtha Kalpa at this town. At this place, a Jaina work was copied
in V.S. 1383. Árïbhushaîa of the Käshûhä Saãgha, Nanditata gachchha
composed his Pärávanätha Puräîa in V.S. 1654 in the Päráva temple of
Devagiri. It has also been called a Mahästhäna.3
Tagarapura : Tagarapura was known as Teräpura, and the Jaina
caves here were well-known in earlier times. Both Harishena and Kanakämara have
mentioned the Päráva Tïrtha of this place. Tagarä is mentioned in the
Seventy century Churîi on the Uttarädhyana and the Vyavahärabhäshya
also proves its association with Jainism. It seems that in earlier times, it
was a Ávetämbara stronghold, and only at a later period, it came under the
influence of the Digambaras.1
South-India
Karîäûak,
Ändhara Pradesh And Tamilîäâu
Karîäûak
Áravaîa
Belagola : Áravaîabelagola is situated in the
Hassan District. As Áramaîas or Jaina ascetics used to live in large number,
the place was named as Áravanabelagola. It comprises two hills, namely,
Chandragiri and Vindhyagiri, and a white pond in between. The Emperor
Chandragupta Maurya came here along with his preceptor Bhadrabähu and stayed
here for many years as an ascetic and breathed his last according to the Jaina
fashion, namely that of Sallekhaîä. On the Chandragiri mountain, there
are caves for the residence of ascetics and fourteen large temples. The foot-prints
of Bhadrabähu Svämï are kept in one of the caves. On the Vindhyagiri mountain,
there are in all ten temples and the exquisitely beautiful statue of
Gommaûeávara. The importance of Áravaîabelagola is further enhanced by the
existence of several ancient inscriptions of great historical values.2 It is to be noted that the image of
Bahubali King as Gomatesvar is 58 th height carved out of one stone standing
without of lateral support. The image is the latest one.
AlBür
(Abbalüru) : Albür is situated in Dharwar
District. The well known Ablür epigraph dated C. 1200 A.D proves that this
place had a Jaina temple before 1200 A.D. which was destroyed by Ekäntada
Rämäyya, the Áaiva teacher.1
Aâaki : Aâaki was an important center of Jainism in Gulbarga
District and has yielded a few epigraphs of the twelfth century. The Koppa
Jinälaya of this place was dedicated to the god Pärávanätha. Its ancient name
was Ädakki and it had some other Digambara temples.2
Annigeri
(Annigere) : Annigeri was a Jaina centre of the
Dharwar District. The earliest Jaina temple of this place was built in 751 A.D.
The temple of this place was in charge of the monks of the Mülasaãgha and
Balätkäragaîa.3
Arasibïâi : Arasibïâi was a well known Jaina centre of the
Bijapur District. It came into the limelight from the eleventh century.4
Ayyävale
(Aihole) : Ahihole in Bijapur District has
supplied a Jaina epigraph dated 634 A.D., composed by the poet Ravikïrti. This
inscription shows that in the first half of the seventh century, there was a Jinendra
temple, built of stone at this place. Another epigraph records the
reconstruction of the same temple. The merchants of this particular place were
quite influential in South India.5
Badli
: Badli is a place in Belgaum
District. An epigraph from this place discloses the existence of a Jaina
shrine, called Brahma Jinälaya, which was built by Märasiãha.1
Baligräma : Baligrama is situated in Shimoga District. This was
a famous Jaina Ûïrtha associated with the Tïrthaõkara Áäntinätha. This
temple of Áäntinätha was originally built by Jayasiãha II (1015-1043 A.D.) of the Western
Chälukya dynasty.2
Bandalike : Bandalike is situated in Shikarpur Täluk of
Shimoga District, and its Sanskrit name is Bändhavapura. This place was
recognized as a Tïrtha, as early as the first quarter of the tenth
century A.D. The Áäntinätha temple of this town was well known throughout
Karîäûaka.3
Baõkäpura : Baõkäpura, a great Jaina Tïrtha of Dharwar
District, became a Jaina centre from the ninth century A.D., as it is learnt
from the Praáasti of Guîabhadra's Uttarapuräîa. It was founded by
Baõkeyarasa, a sämanta of the Räshûraküûa Amoghavarsha I, who ruled in
the ninth century A.D. Jaina inscriptions of later times also have been
discovered from this place. Even in the seventeenth century, it was considered
a flourishing Jaina Tïrtha by Áilävijaya who visited the Jaina Tïrthas
of South India in the second half of that century.4
Belur
: Belur is in Hassan District, and it
was associated with Jainism from the early medieval period, and a few epigraphs
have been discovered from the ruined temples of this place.1
Bhäraõgï : Bhäraõgï is a place located in Shimoga District. It
was well known for the temple of Pärávanätha which was built before 1415 A.D.2
Bhaûkal : Bhaûkal in North Kanara District was founded in the
fifteenth century and was associated with the Jainas, from the very beginning
of its existence. We find references to several temples of this place in the
epigraphs, discovered from this town. The shrines, dedicated to Päráva and
Mahävïra are quite famous. Another temple, called the Ratnatraya basadi,
dedicated to Aranätha, Mallinätha and Survrata, was built in the sixteenth
century. It is learnt from an epigraph that this town owed its existence to the
saint Vijayakïrti of the Mülasaãgha.3
Biligi : Biligi was a Jaina centre of North Kanara District.
It was associated with the Jaina religion from the sixteenth century. It
appears that the Ratnatraya basadi was the earliest Jaina temple of this
town. It was built, according to an epigraph of that temple, in the early
sixteenth century.4
Chandakavate : Chandakavate is situated in the Sindgi Taluk
of Bijapur District, and its ancient name was Chandrikävaûa. This place has
been mentioned as the seat of a line of Jaina teachers of the Sena Saãgha. This
Tïrtha contains a few Jaina epigraphs, including one dated 1068 A.D. The
earliest guru of the line, who had the seat, at this place, was
Dharmasena, who founded a monastery at this place in the early ninth century A.D.
His disciple Kumärasena was a very influential monk, who afterwards left this Tïrtha
for Mulgund.1
Dvärasamudra
: Dvärasamundra is situated in the
Hassan District. The Puîisa Jinälaya of this place, was built in the
eleventh century, and was probably the earliest Jaina shrine of Dvärasamudra.
It was dedicated to Pärávanätha. Another temple, built by Boppa, the son of the
famous Gaõgaräja, the Jaina general of Vishîuvardhana, was given the name
Vijaya-Päráva Jinälaya. There was another temple dedicated to
Áäntinätha, at this place.2
Yalbargi : Erambarge was the old name of Yalbargi in the
Raichur District. It was also known as Erambarapuram. There was a temple of
Pärávanätha at this place. Some other Jaina shrines of this town are known; it
was once a flourishing Jaina centre.3
Gabbür
: Gabbür is a place in Raichur
District, and had a Jina temple called Nagara-Jinälaya or Brahma Jinälaya
in the twelfth century.4
Gerasoppe : Gerasoppe in North Kanara District, was associated
with Jainism, at least from 1378 A.D., the date of the earliest dated Jaina
epigraph from this town. Another name of Gerasoppe was Kshemapura. The
epigraphs found from this town, disclose the existence of several Jaina
temples, the earliest of which was probably the temple of Anantanätha, built by
a rich woman, called Rämakka before 1392 A.D. Others epigraphs refer to the
temples of Pärávanäha (1421 A.D.), Neminätha (15th century), Vardhamäna etc. of
that town. According to a somewhat later epigraph (1560 A.D), the Anantanätha
temple was actually built by Rämakka's husband Yojana Seûûi. The same
epigraph also mentions the temple of Neminätha of Gerasoppe. Viávabhüshaîa of
the Balätkära gaîa, who flourished in the third quarter of the seventeenth
century, has mentioned the temple of Päráva of this place and the earlier
writer Jnanasägara has also described the three Päráva temples of this place.
There is therefore little doubt that this town was intimately associated with
Jainism from the fourteenth century.1
Häâuvalli : Haâuvalli was also known as Saõgïtapura and is now
situated in North Kañara District. The rulers of this area were champions of
the Jaina faith and there was a pontifical seat of the Digambaras which started
from the middle of the fifteenth century.2
Hale
Sorab : Hale Sorab, which has yielded a
few epigraphs of the fourteenth cenury, is in Shimoga District.3
Hanturu : Hanturu is situated in Chikmagalur
District and had a very large Jaina temple-complex.2
Hassan : Hassan is the headquarters of the
same name. The name of the Pärávanätha temple of this place has been mentioned
in the seventeenth century Digambara writer Viávabhüshaîa.3
Haûûana : Haûûäna is situated in Tumkur
District. It had a Jaina shrine called Nakhara Jinälaya.4
Hattiyamattura : Hattiyamattura is a place in
Dharwar District. It had a Jina temple during the days of the Yädavas.5
Heragü : Heragü is a place in Hassan
District. It had once a great Jaina temple-comlex, dedicated to Pärávanätha.6
Hire-Abli : Hire-Abli located in Shimoga District
has yielded a very large number of epigraphs. There was a famous temple of
Pärávanätha in this place.7
Hogekeri : Hogekeri is situated in Shimoga
District. Its former name was Vogeyakera. It had a well-known Päráva temple,
from which a few epigraphs of the fifteenth century have been discovered.8
Honwäâ : The ancient name of Honwäâ
located in Bijapur District, was Ponnaväâa. A great temple of Áäntinätha,
called Tribhuvanatilaka, existed in this place, as early as the eleventh
century. There were two other shrines, dedicated to Päráva and Supäráva
respectively at this place.1
Hosahollu : Hosahollu situated in Mandya
District had once very large Jaina temple-complex called Triküûa Jinälaya,
in the early twelfth century.2
Humcha
: Humcha is a great
Jaina centre of Shimoga District. Its ancient name was Pomburcha. This place
has yielded a very large number of important Jaina epigraphs. The earliest
Jaina temple of this place was built in the ninth century. Epigraphs of this
place mention Päliyakka temple, Paûûana-svämi temple, Nokkiyabbe temple,
Urvitilaka temple and some other temples. As late as the seventeenth century,
it was considered a Tïrtha, as its name is found in the list of Jaina Tïrthas
of South India, given by Áilävijaya. The Digambara writers like Jñänasägara,
Viávabhüshaîa, Jinasägara and Topakavi have mentioned this Tïrtha. Some
of the surviving temples of this place are important for the historians of the
Indian architecture.3
Iõgaleávara : Iõgleávara is situated in Bijapur
District, and it was a stronghold of the Digambara Jainas. The sect Iõgaleávara
bali belonging to the Mülasaãgha and Pustaka gachchha, was
evidently associated with this place. Several epigraphs of this place, are
known. There was a temple called Tirthada basadi at this place. The
earliest epigraph of this village is dated 1189 A.D. The monks of this
particular bali were known throughout Karîäûaka.1
Ingalgi : The earlier name of the place
Ingalgi situated in Gulbarga District was Ingunige. It is and old place
associated with Jainism. The earliest epigraph from this place is dated 1094
A.D. The Mahumäîikyadeva temple (probably Mahävïra) of this place, was built,
according to this epigraph, in that year, by Jäkaladevï, a prominent queen of
the Emperor Vikramäditya VI.2
Käâakol : Käâakol was a Tïrtha
situated in Dharwar District. It has yielded a number of epigraphs which prove
that it existed as a Jaina sacred place, before the thirteenth century.3
Kalbhävi : The ancient name of Kalbhävï in
Belgaum District was known as Kumudaväda in the eighth century. It had a Jaina
temple of that time. This temple was under the supervision of the monks of the
Maitäpa anvaya and the Käreya gaîa, which was a section of the
famous Yäpanïya Saãgha.4
Kalholi : The ancient name of Kalholi
situated in Belgaum District was known as Kalpole or Sindana Kalpole. From an
inscription of 1204 A.D., it is learnt that there was a temple of Áäntinätha at
this place. This temple was under the supervision of the monks of the Hanasoge
Section of the Pustka gachchha, the Mulasaãgha and the Kundakunda
anvaya.5
Kärakala
: Kärakala in South
Kanära District emerged as a Jaina Tïrtha in the fifteenth century.
There were several temples at this place, including one dedicated to Gommaûeávara
and another to Pärávanätha. The local kings, of this area, gave full patronage
to the Jainas and their temples. Karakala is extremely well known for its
famous Jaina Mänastambha. This place was under the supervision of the
monks of the Panasoge Áäkhä. The great icon of Bahubali, of this place,
was built by Päîâyaräya in 1432 A.D. A detailed account regarding some Jaina
shrines of this place can also be obtained from an epigraph of the place dated
1586 A.D. The sixteenth century Digambara writer, Jñänasägara has also
mentioned the famous statue of Gommaûeávara and also a temple of Neminätha of
this place. The seventeenth century
writer Viávabhüshaîa has also mentioned this place as a Jaina Tïrtha.1
Kopaîa : Kopana, a celebrated Tïrtha,
is situated in Raichur District. It emerged into the limelight in the ninth
century A.D., and it was considered a most important Tïrtha from that
time. Several epigraphs, inscribed after 1000 A.D., are also known, and we have
references to some Jaina shrines of this place, including the Kuáa Jinälaya.
Even in the epigraphs from Áravaîa-Belgola and other places, we get references
to Kopaîa as Mahätïrtha.2
Kuppaûuru : Kuppaûuru Tïrtha is
Shimoga district was well-known for its Päráva temple, which was known as
Brahma-Jinälaya. Its antiquity goes back to the eleventh century.3
Lakshmeávara : The ancient Lakshmeávara Tïrtha
in Dharwar District existed from the sixth century A.D., and the Áaõkha
Jinendra of this place was known throughout Karîäûaka. There were several other
temples at this holy Tïrtha. Some of them were apparently built by the
Western Gaõgas during their reign and some afterwards. Among the prominent Jina
temples, we can mention Tïrtha basadi, Mukkara basadi,
Ganga-Kandarpa Jinamandira, Peramäâi-Chaityälaya, Árï Vijaya basadi,
Marudevï basadi, Dhavala Jinälaya, Gogiya basadi, Änesejjaya basadi
and also a temple, dedicated to Áäntinätha. That the Änesejjaya basadi
of this place was one of the most prominent Jina temples of South India, is
also proved by the famous Ablur epigraph Which mentions it specially in
connection with the eight hundred Jaina temples. It was originally built by
Kuãkumadevï, the younger sister of Chälukya Vijayäditya. We have also other
epigraphs from the same Tïrtha. As late as the seventeenth century, this
place was known as Jina Tïrtha.1
Lakkuîâi
: The ancient name
of Lakkuîâi in Dharwar District was Lokkiguîâi, and there were once several
Jaina temples in this place. The great Jaina lady Attimabbe, constructed in the
first decade of the eleventh century, a Jaina temple at this place. The temple
of Áäntinätha, of this place, is mentioned in an epigraph of 1185 A.D. There
was also a temple of Neminätha at this village.2
Malkheâ : The ancient name of Malkheâ in
Gulbarga District is Maleyakheâa, and it represents Mänyakheûa of the
Räshûrakütas. It was considered to be great Jaina Tïrtha by the Jainas
in the medieval period. It is mentioned by both Jñänasägara and Viávabhüshîa.
The latter writer refers to its Neminätha temple which is mentioned by the
fouteenth century epigraph.1
Maleyüra
: Maleyüra was a
very important Jaina Tïrtha sacred to Pärávanätha. It is situated in
Mysore District and has yielded a number of epigraphs, the earliest of which is
dated in 1181 A.D. The Vijayanätha temple (probably Pärávanätha) is mentioned
in several later inscriptions.2
Maski : Maski situated in Raichur
District was considered a Jaina centre, in the medieval period. There were two
Jaina temples, including one called Jagadekamalla Jinälaya, apparently
named after Jayasiãha II.3
Mattävara : The ancient name of Mattävara
situated in Chikmagalur District was Mattavüra. It has yielded epigraphs, which
prove that it was very closely associated with Jainism, from the eleventh century.
The earliest epigraph, from thisl place, bears the date 1069 A.D. Other
inscriptions discovered from this show that the Hoysala kings took active
interest in he Jaina shrine of this village.4
Müâabidri
: The important
Digambara Jaina Tïrtha Müâabidri is situated in the South Knara
District, and it is also known as Biâure
and Bedarï. The earliest Jaina epigraph, from this place, is dated 1504
A.D. A copper plate inscription from this place, dated 1546 A.D., discloses the
name of Chandranätha (i.e. Chandraprabha) temple of this place and records some
grant for the temple, by the local ruler of Biligi. This temple of
Chandraprabha is mentioned by the sixteenth century writer Jñänasägara and also
by Viávabhüshaîa. Jñänasagara also mentions the Pärávanätha temple of this
place, which too is mentioned in a copper plate inscription, found from this
place, dated 1563 A.D. The temple of Chandraprabha, according to the earlier
inscription, was known as Tribhuvana Chüâämaîi temple. An inscription of 1622
A.D. mentions one Tribhuvanatilaka temple of this place. From this town were
discovered invaluable manuscripts of the entire Dhavalä and Jayadhavalä.
The seventeenth century writer Áïlavijaya has mentioned nineteen Jaina temples
of this place, including the temples of Ädiávara, Áäntiávara, Chandraprabha and
Päráva. He has also referred to the palm-leaf manuscript, preserved at this
town.1
Niralgi : Niralgi in Dharwar District, had
a temple, called Mallinätha Jineávara in the twelfth century. An epigraph of
1147 A.D. of the reign of Jagadekamalla II, from this place, mentions a
Jaina Ächärya of the Mulasaãgha, Sürastha gaîa and Chitraküûa. anvaya.2
Halsi
: The ancient name
of Halsi situated in Belgaum District is Paläáikä. This place is a Tïrtha
of great importance. Paläáikä had a Jaina temple, which was probably built in
the fourth century A.D. In all probability, it was dedicated to Ôishabha. The
Kadamba kings were good patrons of Jainism. It appears that there were several
Jaina temples at Paläáikä, in the early period. At present, there is no trace
of Jainism at Halsi.1
Hungund : The ancient name of Hungund in
Bijapur District is Ponnuguîâa. There were at least three Jaina temples at this
place namely Tribhuvanatilaka Jinälaya, Mahäárïmanta basadi and
Arasara basadi of the eleventh century.2
Hüli : The ancient name of Hüli in
Belgaum District was Püli. It had a well-known temple-comlex, called
Mäîikyatïrtha basadi. It was apparently a sacred place of the Jainas.
There were several Jaina temples, at this place, and an epigraph of the
eleventh century, refers to the monks of the Yäpanïya Saãgha and
Punnägavôikshamüla gaîa.3
Räyabäg : Räyabäg, in Belgaum District, was
once a flourishing Jaina Centre under the Raûûa kings. A few inscriptions have
been discovered from the local Ädinätha temple of this place. The earliest
epigraph is dated 1041 A.D.4
Árïraõgapaûûaîa : Árïraõgapaûûaîa near Mysore town
had temples of Ôishabha, Päráva and Mahävïra during Áilavijaya's time.
Tavanidhi
: Tavanidhi, sacred
to Áäntinätha in Shimoga District, has yielded a few Jaina epigraphs of the
Thirteenth century. It was also known as Tavanandi. It was a surely Jaina
sacred place where Jaina monks embraced voluntary death.1
Tenagali
: Tenagali, a place
in the Gulbarga District, had a Jina temple of the twelfth century.2
Uchchhaõgi : Uchchhaõgi is situated in Dharwar
District. This was a holy place, sacred to the Jainas from quite early times.
There was a shrine at this place, under the supervision of the Yäpanïyas.3
Udri : Udri in Shimoga District has
yielded a very good number of Jaina epigraphs of the medieval period. At this
place, there was a Áäntinätha temple which was built at the close of the
twelfth century by a Jaina General called Mahädeva Daîâanätha in Áaka Saãvat.
1119 during the rule of the Hoysala Balläla II.4
Uppina-Betgiri : Uppina-Betgiri in Raichur
District came into prominence in the tenth century A.D. It had a Jina temple
called Jayadhïra Jinälaya, which was built by a Räshtraküûa Governor
called Áankaragaîâa, in the tenth century.5
Vaâaväla : Vaâaväla is situated in South
Kanära District. According to Viávabhüshaîa, there was Áantinätha temple here,
during the seventeenth century.6
Väraõga : The ancient name of Väraõga situated
in South Kanara District was Varäõganä. It had several temples in the late
medieval period. A fifteenth century epigraph found at this place, discloses
the existence of the Neminätha temple. Áïlavijaya, a monk of the seventeenth
century, has mentioned this temple.1
Vïrapura
: Vïrapura is
mentioned as a Tïrtha in an epigraph of the twelfth century, found from
Seâam, in Gulbarga District. Its exact identification is still unknown.2
Yälbargi : Yälbargi, in Raichur District,
has yielded a number of Jaina antiquities of the early medieval period. It was
surely a Jaina Tïrtha and its earlier name was Eraãbarageya. There
existed here a temple of Päráva, which was under the supervision of the monks
of the Deáï gaîa, and Mülasaãgha.3
Ändhra
Pradesh
Bodhan : Bodhan is situated in Nizamabad
District. The original Jina temple of this place was afterwards destroyed by
the Muslims, and converted into a mosque. A teacher called Munichandra
Siddhäntadeva, has been mentioned in a damaged Jaina epigraph of the time of
the Western Chälukya Emperor Vikramäditya VI. This epigraph also mentions a
Jina temple of this place. Its ancient name was Podanapura.4
Guâiväâä : Guâivädä is situated in Krishna
District. It has a medieval temple of Paarávanätha.1
Hemävatï : Hemävatï is situated in Anantapur
District. It was once the capital of the Nolamba pallavas and a damaged
epigraph from this place of the ninth century mentions a local Jaina temple.
Its ancient name was Henjeru.2
Penugoîâa : Penugoîâa situated in Anantpur
District, is known for its Pärávanätha temple. It has yielded a few Jaina
antiquities. In the sixteenth century, it was considered an important Digambara
Jaina centre.3
Tamil Näâu
Jinagiri
: The ancient Jaina
Tïrtha of Jinagiri is situated in South Arcot District. It was known by
several names such as Uchchandvälamalai, Vaâapäli, Varatirumalai, Tirumetrisai,
Närapattiraîâu and Perumapalli. Several Tamil epigraphs from this place are
known. It was the home of Vïranandi of Nandi Saãgha. The monks of this place,
afterwards popularised Jainism in other places of Tamil Nadu. The main icon of
the present temple is that of Pärávanätha.4
Jina-Käñchï : Jina Käñchï is another celebrated
Jaina Tïrtha, near Käñchï in the District of the same name. Its history
goes back to the days of the Pallavas. The presiding deity of the Tïrtha
is Vardhamäna, and some seventeen epigraphs, ranging from the twelfth century
to the sixteenth, have been found from this temple-complex. Several
inscriptions belong to the reign of Chola kings like Kulottuõga I, and Vikrama
Chola. Four epigraphs, of the time of the Vijayanagara, kings like Bukka II and
Krishnadeva are also known. There is little doubt that it was the greatest
Jaina centre of Tamil Nadu from early times to modern period. It was also known
as Trailokyavallabha temple. There is also a temple of Chandraprabha near the
main temple of Vardhmäna.1
Kalugumalai : The ancient place Kalugumalai
situated in Tirunelveli District was once a flourishing centre of Jainism.
Inscriptions from the third century B.C. to the eleventh century A.D. have been
found from this site.2
Käñchï : Känchï was a stronghold of
Jainism during the post-Christian period. The great Samantabhadra was a resident
of this city. An eighth century epigraph form this city of the time of
Nandivarman II refers ot an Arhat temple of this city.3
Odalaväâi : Odalaväâi situated in the Polür
Täluk had a Jaina temple of the thirteenth century. It was dedicated to Gommaûanätha.4
Tirumalai : Tirumalai, a well known Tïrtha,
is situated in the North Arcot District. It is famous for the magnificent
standing image of Neminätha. A few Jaina inscriptions of this place prove that
it was a Jain sacred palce even before 1000 A.D.5
Vijayamagalam : Vijayamagalam, sacred to
Chandraprabha, was a well-known Jaina centre in the present Erode District
(Periyar). It was known as Kurumbunadu. Its antiquity goes back to the sixth
century A.D.1
References
1. This work is a later work, and its author
is different from the real Kundakuna.
2. Jinabhareti Samgndha PP 454-456.
3. BBdjt,
III, pp. 148-152.
4. JGPS, I, P. 112, No. 171.
5. BBDJT, III, p. 112.
6. CHJ, II, No. 41, p. 293.
7. Ibid, II, No. 275, p. 353
8. Jlaidjc,
p. 272.
9. K.D. Bajpai Feliciation Volume.
10. CHJ, II, p. 323.
11. CHJ, II, p. 313.
12. JDaiDJC,
p. 291.
13. CHJ, No. 73, p. 302.
14. BBDJT, III, Appendix I, pp. 23-27.
15. Ibid.
16. CHJ, No. 140, p. 318.
17. CHJ, II, No. 204, pp. 335-336.
18. Ibid, II, No. 250, p. 348.
19. Ibid, II, No. 135, p. 317.
20. CHJ, II, No. 22 p. 287.
21. Ibid, II, No. 280, p. 354.
22. CHJ, II, No. 8, p. 284.
23. Ibid, II, No. 238, pp. 45-46.
24. Ibid, II, No. 89, pp. 305
25. CHJ, II, No. 124, pp. 314.
26. Ibid, No. 159, p. 322.
27. CHJ, II, Nos. 234 and 235, pp.
343-344.
28. Ibid, II No. 132, p. 316.
29. Ibid, II, No. 187, p. 330.
30. CHJ, II, No. 42, pp. 293-294.
31. Ibid, II, No. 216, p. 238.
32. Ibid, II, No. 54, p. 297, JUPJ, pp.
56-60, BBDJI, pp. 179-194.
33. CHJ, No. 43, JUPH, p. 64.
34. JUPJ, pp. 44-46, BBDJI, pp. 66-72.
35. CHJ, No. 262, p. 350.
36. CHJ, No. 290, pp. 356-357.
37. Ibid, No. 220, p. 339.
38. Ibid, No. 21, p. 287.
39. Ibid, No. 127, p. 314.
40. CHJ, No. 219, p. 339.
41. Ibid, No. 174, pp. 326-327.
42. CHJ, No. 253, p. 349.
43. MTJ.
44. MTA.
45. MTA.
46. CHJ, No. 154, p. 321.
47. BBDJI, III, pp. 287-297.
48. BBDJI, III, pp. 302-316.
49. MTA
50. BBDJI, III, pp. 316-326.
51. BBDJI, III, pp. 150-160.
52. Ibid, III, p. 59.
53. JSLS, IV No. 5
54. BBDJI, III, pp. 160-168.
55. BBDJI, III, pp. 116-127.
56. KMTA, I, P. 289.
57. Ibid, II, p. 364.
58. MTA, pp. 400-405.
59. KMTA, p. 453.
60. CHJ, II, No. 176, p. 327.
61. Ibid, II, No. 261, p. 350
62. KMTA, p. 410.
63. KMTA, pp. 371-372, p. 378.
64. CHJ, II, No. 144, p. 318.
65. Ibid, II, No. 12, p. 285.
66. CHJ, II, No. 153, pp. 320-321.
67. Ibid, No. 248, p. 347; BBDJT,
pp. 298-300.
68. BBDJT, pp. 179-202.
69. Ibid, pp. 84-86.
70. BBDJT, pp. 78-84.
71. Ibid, pp. 102-103.
72. Ibid, pp. 29-33.
73. ACTR, p. 99.
74. Ibid, p. 136.
75. ACTR, pp. 153-154.
76. Ibid, pp. 161-163.
77. ACTR, p. 166.
78. ACTR, pp. 173-175
79. Ibid., p. 176.
80. ACTR, pp. 178-179.
81. Ibid., pp. 182-184.
82. ACTR, p. 187-191.
83. Ibid, p. 194.
84. ACTR, pp. 197-198.
85. ACTR, pp. 201-203.
86. Ibid, pp. 207-208.
87. ACTR, p. 217.
88. ACTR, pp. 223-224.
89. ACTR, pp. 231-233.
90. Ibid, p. 240.
91. ACTR, pp. 247-249.
92. ACTR, pp. 262-263.
93. Ibid, p. 269.
94. ACTR, pp. 271-273.
95. Ibid, pp. 274-275.
96. ACTR, p. 284.
97. Ibid, pp. 285-285.
98. ACTR, pp. 287-288.
99. Ibid, pp. 290-292.
100. ACTR, pp. 294-296.
101. ACTR, pp. 299-300.
102. Ibid, pp. 305-307.
103. ACTR, pp. 317-318.
104. Ibid, p. 324.
105. ACTR, pp. 326-327.
106. Ibid, p. 328.
107. ACTR, p. 340.
108. ACTR, pp. 344-345.
109. Ibid, pp. 352-353.
110. Ibid, pp. 356-357.
111. ACTR, pp. 359-360.
112. ACTR, pp. 361-362.
113. Ibid, pp. 371-78.
114. ACTR, p. 384.
115. Ibid, p. 391.
116. ACTR, pp. 403-404.
117. Ibid, p. 415.
118. ACTR, P. 416.
119. Ibid, pp. 418-419.
120. ACTR, pp. 420-21.
121. Ibid, pp. 422-23.
122. ACTR, pp. 425-27.
123. Ibid, pp. 427-431.
124. ACTR, pp. 432-433.
125. ACTR, pp. 449-455.
126. Ibid, pp. 455-457.
127. BBDJI, pp. 106-127.
128. ACTR, p. 413.
129. Jaina Community – A Social Survey,
p. 256.
130. CHJ, No. 227, p. 341.
131. CHJ No. 9, BBDJI, IV, pp. 200-201.
132. Ibid, No. 13, pp. 285-286; BBDJI,
IV, pp. 195-198.
133. Ibid, No. 16, p. 286.
134. CHJ, No. 20, p. 287.
135. Ibid, No. 32, p. 290.
136. Ibid, No. 36, p. 291.
137. CHJ, No. 38, p. 292.
138. Ibid, no. 46, pp. 394-395.
139. Ibid, no. 51, p. 296.
140. CHJ, No. 57, p. 298.
141. Ibid, No. 60, p. 299.
142. Ibid, No. 73, p. 302.
143. CHJ, No. 75, p. 303.
144. Ibid, No. 99, p-307.
145. Ibid, No, 107, p. 309.
146. Ibid, No. 150, p. 320.
147. BBDJI, pp. 185-188.
148. CHJ, No. 164, pp. 323-24.
149. CHJ, No. 192, p. 332.
150. BBDJI, IV, pp. 178-185.
151. CHJ, No. 200, pp. 334-335.
152. Ibid, No. 226, pp. 340-41.
153. CHJ, No. 241, pp. 345-346.
154. BBDJI, Iv, pp. 189-195.
155. Ibid, Iv, pp. 137-138.
156. CHJ, No. 251 p. 348.
157. Ibid, No. 256, p. 349.
158. Ibid, No. 269, p. 352.
159. Ibid, No. 270, p. 352.
160. CHJ, No. 276, pp. 353-354.
161. Ibid, No. 273, p. 353.
162. BBDJI, pp. 198-199.
163. CHJ, No. 59, p. 299; BBDJI,
p. 248.
164. Ibid, No. 71, p. 301; Ibid,
pp. 203-207.
165. Ibid, No. 130, BBDJI, p.
303.
166. CHJ, No. 138; BBDJI, p.
233-237.
167. BBDJI, pp. 208-217; CHJ No.
155.
168. Ibid, pp. 319-330.
169. CHJ, No. 181, pp. 328-229.
170. Ibid, No. 201, p. 235; BBDJI, p.
274.
171. Ibid, No. 212, pp. 336-337, BBDJI,
pp. 311-316.
172. BBDJI, pp. 288-303; CHJ, no. 239.
173. CHJ, No. 266, p. 351.
174. Ibid, II, No. 55, p. 297.
175. CHJ, II, No. 245, No. 347.
176. Jaina Community – A Social
Survey, p. 257.
177. CHJ, No. 2, p. 283.
178. Ibid, No. 5, p. 283-284.
179. Ibid, No. 18, p. 287.
180. Ibid, No. 19, p. 287.
181. Ibid, No. 19, p. 287.
182. CHJ, No. 24, p. 288.
183. Ibid, No. 27, p. 288.
184. Ibid, No. 28, p. 289.
185. Ibid, No. 29, p. 289.
186. CHJ, No. 31, p. 290.
187. Ibid, No. 33, p. 290.
188. Ibid, No. 35, p. 291.
189. Ibid, No. 39, p. 292.
190. CHJ, No. 45, p. 294.
191. Ibid, No. 66, pp. 300-301.
192. Ibid, No. 68, p. 301.
193. Ibid, No. 70, p. 301.
194. CHJ, No. 74, pp. 302-303.
195. Ibid, No. 82, p. 304.
196. Ibid, No. 83, p. 304.
197. CHJ, No. 84, p. 304.
198. Ibid, No. 85, p. 304.
199. Ibid, No. 86, p. 304.
200. Ibid, No. 90, p. 305.
201. Ibid, No. 91, p. 305.
202. Ibid, No. 93, pp. 305-306.
203. Ibid, No. 94, p. 306.
204. Ibid, II, 95, . 306.
205. CHJ, No. 96, p. 306.
206. Ibid, No. 97, p. 307.
207. Ibid, No. 98, pp. 306-307.
208. CHJ, II, No. 100, p. 307.
209. Ibid, No. 101, pp. 307-308.
210. Ibid, No. 119, p. 313.
211. Ibid, No. 121, p. 313.
212. Ibid, No. 122, p. 313.
213. CHJ, II No. 129, p. 315.
214. Ibid, No. 139, p. 318.
215. Ibid, No. 142, p. 318.
216. CHJ, II, No. 145, pp. 318-319.
217. Ibid, No. 148, pp. 319-320.
218. CHJ, II, No. 151, p. 320.
219. Ibid, No. 152, p. 320.
220. Ibid, No. 158, p. 322.
221. Ibid, No. 160, pp. 322-323.
222. CHJ, II, No. 165, p. 324.
223. Ibid, No. 184, 329.
224. CHJ, II, No. 189, p. 331.
225. Ibid, No. 199, p. 334.
226. Ibid, II, No. 203, p. 375.
227. Ibid, II No. 217, p. 338.
228. CHJ, II, No. 252, p. 348.
229. Ibid, II, No. 254, p. 349.
230. Ibid, II, No. 263, pp. 350-351.
231. Ibid, II, No. 264, pp. 351.
232. Ibid, II, No. 271, p. 352.
233. Ibid, II, No. 274, p. 353.
234. CII, II, No. 281, pp. 354-355.
235. Ibid, No. 288, p. 356.
236. Ibid, No. 289, p. 356.
237. CHJ, II, No. 40, pp. 292-293.
238. CHJ, II, No. 81, p. 304.
239. Ibid, II, No. 92, p. 305.
240. Ibid, II, No. 195, p. 333.
241. Ibid, II, No. 110, p. 310.
242. CHJ, II, No. 111, pp. 310-311.
243. Ibid, II, No. 123, p. 313.
244. Ibid, II, No. 125, p. 314.
245. Ibid, II, No. 185, p. 329.
246. Ibid, II, No. 259, pp. 349-350.
247. CHJ, II, No. 286, p. 355.
248. Ibid, No. 288, p. 355.