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 (4^th 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 Tï