Some Jaina Canonical Sutras c31: Appendix I: Vividhatīrtha-Kalpa

Some Jaina Canonical Sūtras c31

Language: English

Appendix I: Vividhatīrtha-Kalpa

The *Vividhatīrtha-kalpa* of Jinaprabhasūri is a Jaina book, edited by Jina-vijaya Sūri and published at the expense of Bahadur Singh Singhi. It contains accounts of places sacred to the Jains. The work, as it stands, contains legends mixed up with facts. Great care should be exercised in separating fact from fiction in order to have a true picture of the sacred places of the Jains. In some places, new materials are available which, I believe, will be helpful to students of Iconography and Ancient Indian Geography. In order to make a critical study of the subject, some of the modern publications such as Cunningham's *Ancient Geography* revised by S. N. Majumdar, N. L. De's *Geographical Dictionary*, my *Geographical Essays*, *India as described in early texts of Buddhism and Jainism*, *Geography of Early Buddhism* and my paper on *Sacred Places of the Jains* published in the U. P. Historical Society's Journal should be consulted. This text should be studied along with the *Jambuddīvapaṇṇatti*.

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Ahicchatra.—Samkhyāvatī was the earlier name of Ahicchatra.¹ Pārśvanātha wandered about in this town. Kamathāsura, inimical to Pārśvanātha, caused an incessant shower of rains, inundating the entire earth. Pārśvanātha was immersed in water up to his neck. To protect him, the Nāgarāja of the place, accompanied by his queens, appeared on the scene, held a canopy of his thousand hoods over his head, and coiled himself round his body. That is the reason why this town was named Ahicchatra.² A brick-built rampart was constructed in the same zigzag course in which the Nāgarāja wended his way. The rampart still exists. On this spot, Samgha built a caitya to Lord Pārśva, with seven kuṇḍas (wells) to the east. Inside and outside, the town has many wells and tanks. Not far from the Mūla caitya stands another caitya of Pārśvanātha called Siddhakṣetra. Near the rampart is the image of the goddess Ambā, mounted on a lion, together with an image of Nemi. Here is a tank, called Uttarā, full of pure water. The local belief is that leprosy is cured by bathing in it and rubbing the body with the soil of the holy site.

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Here grow various medicinal plants and herbs: Jayantī, Nāgadamani, Sahadevī, Aparājitā, Lakṣaṇā, Trivarṇī, Nakulī, Sakulī, Sarpākṣī, Suvarṇaśilā, Mohanī, Śyāmalī, Ravibhakta, Nirviṣī, Mayūraśikhā, Śalya, Viśalyā, etc. Here are to be seen many popular shrines, viz. Harihara, Hiraṇyagarbha, Caṇḍikābhavan, Brahmakuṇḍa, and the like. This town is the birth-place of the great sage, Kṛṣṇa.

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Kāmpilya, the capital of south Pañcāla, was situated on the bank of the Ganges¹. It was hallowed by the five auspicious incidents in the life of Vimalanātha, the thirteenth Tīrthaṅkara. It also claimed Ārsaciṇva, the disciple of Kauṇḍinya and Gardhavālī, a Jain saint.

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¹ Tividhatīrthalalpa, p. 50. Tattha Gamgā-nāma-mahanal-taramga-pal'halyamāna-pīyūra bhūttam Kampillapuram nāma nayaram. Cf. Mahābhārata, I 138 73.

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Mathurāpurī². Two ascetics, Dharmaruci and Dharma-ghoṣa, used to dwell in Mathurā. Mathurā was then twelve yojanas long, nine yojanas broad, watered by the Yamunā, well-guarded by ramparts, and adorned with Hara-temples, Jina-houses, lakes, wells, tanks and fairs. They spent here four months in a grove called Bhūdharamaṇi, abounding with many trees, creepers, fruits and flowers. Kuvera, the lord of that grove, felt inclined towards Jainism after hearing their solemn words in reply to a promise of boon on his part. One day they asked him to take them and their samgha to the reign of Meru for the purpose of worshipping the caitya. Kuvera agreed to take them as desired, but reminded them that if the samgha would go with them, the gods might cause dangers and difficulties. So he desired to build the stūpa of Meru with an image of Lord Supārśva on this very spot. The sages having approved of his proposal, Kuvera erected that very night a stūpa, decked with gold, encircled by the gods, adorned with festoons, and enclosed with three bands. Round every band were images, studded with five-coloured gems. When the day dawned, the people saw this and were unable to decide whether it was Lord Śiva (Svayambhūdeva) or Nārāyaṇa in his anantaśayyā, or Brahmā, or Vasundharā or the Sun, or the Moon. The Buddhists claimed it to be a Buddha-kūta. The matter was decided by the following stratagem: Each person wrote down the name of his god on a piece of cloth. But the gods destroyed all but that bearing the name of Supārśva by a storm raised at the dead of night. The cloth was shown all over the town, and the ceremony of ablution began. A person, rich or poor, whose name would first reach the hand of a Kumārī in the sphere of Nāmagarbha was to be entitled to start the bathing ceremony. This arrangement was made on the tenth night. On the eleventh night, the samgha bathed it with thousands of pitchers filled with water, along with milk, curd, saffron and sandal. The gods bathed it in concealment.

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² Mathurā or Madhurā is generally identified with Maholi five miles to the south west of the present town of Mathurā or Muttra. It was the capital of the Sūrasena country built by Rāma's brother Śatrughna after killing the Yādava Lavaṇa at the site of Madhuvana. Hence it was known as Madhupurī according to the Mahābhārata (Sabhāparva, XXX, 1105-6). For details vide B. C. Law, Mathurā in Ancient India, J.R.A.S.B., Vol. XIII, No. 1.

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Mathurā was a centre of heretical ascetics and was known for the pilgrimage to the temple of Bhandīra Yakkha (p. 18). The Vividhatirthakalpa mentions the following gardens of Mathurā: tāla, bhandīra, kola, bahula, billa, and lohajangha.

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The place came to be known as Siddhaksetra from the perfection duly attained by the two sages.

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An avaricious king of Mathurā ventured to seize the gold and gems by breaking the stūpa; but he incurred the fury of the gods, and his head was broken to pieces.

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Afraid of the king and the greedy people, Kuverā, the consort of Kuvera, covered the stūpa with brick at the behest of the samgha. She asked the people to worship the stone image of Lord Pārśva outside.

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At the time of attainment of perfection by Vīranātha, Vappahaṭṭi Sūri was born. He restored this place of pilgrimage, and adored Lord Pārśva.

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This town is the birth-place of Vāsudeva (Kṛṣṇa). Here are the temples of Ārya Mangu and Hundīya Yakṣa.

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Here are these five notable spots: Arkasthala, Vīrasthala, Padmasthala, Kuśasthala, and Mahāsthala. Here are also to be seen these twelve forests: Lauhajanghavana, Madhuvana, Vilvavana, Tālavana, Kumudavana, Vindāvana, Bhandīravana, Khadiravana, Kāmukavana, Kolevana, Vahulāvana and Mahāvana.

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The five popular shrines of the place are: Viśrāntitīrtha, Asikunda-tīrtha, Vaikuntha-tīrtha, Kāñjara tīrtha, and Cakra-tīrtha.

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In 826 Vikrama era, Śrīvappahatta Sūri installed the image of Śrīvīra at Mathurā.

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Saint Kālaveśika, son of king Jitaśatru, being attacked with piles, stayed in the mountain of Muggila.

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Somadeva, with a view to seeing the influence of saint Śankharāja, took his initiation at Gayapura, went to heaven and was born at Kāśī as sage Harikeśabala.

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Kambala and Sambala, having attained knowledge by the grace of Jinadāsa, were reborn as Nāgakumāras.

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When a terrible famine broke out, lasting for about twelve years, Khandi, a citizen, introduced the practice of compulsory reading of the sacred scriptures (āgamas)

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Hastināpura¹ Rsabha, the first Tīrthankara, had two sons, Bhārateśvara and Bāhubali He installed Bharata on the throne and offered Taksaśilā to Bāhubali He divided his kingdom also among his other relations Anga was named after Angakumāra, Kuruksetra after Kuru, and the same as to Vanga, Kalinga, Śūrasena and Avanti. King Hasti, the son of King Kuru, founded Hastināpura on the bank of the Bhāgīrathī (it should be Yamunā).

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¹ It was a capital of the Kuru kingdom traditionally identified with an old town in Mawana tahsil, Meerut (Cunningham, A G I , p 702 )

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Śanti, Kunthu and Aranātha, the sixteenth, seventeenth and eighteenth Tīrthankaras, who were blessed with miraculous power, were born here The fifth, sixth and seventh Tīrthankaras were not only initiated here but they attained supreme knowledge (kevalajñāna). Lord Rsabha broke his first religious fast at the house of prince Śreyāmsa, the grandson of Bāhubali. The great sage, Visnukumāra by virtue of severe penances, controlled Namuci

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Here were born many great personages, such as Sanatkumāra, Mahāpadma, Subhūma, and Paraśurāma.

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This is the place which was hallowed by the birth of the Pāndavas and the Kauravas Here are the magnificent temples of Śāntinātha, Kunthunātha, Aranātha and Ambikādevī Here were built four caityas watered by the Yamunā

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Kauśāmbī² Kauśāmbī is the principal city in the kingdom of Vatsa The brick-built fort of king Pradyota still exists Udayana, son of Śatānīka, versed in the Gandharva lore (science and music) was the king of Vatsa. Here are many Jina images in the temples. Here many forests are watered by the Kālindī (Yamunā). Candanavālā fasted here for about six months in honour of Mahāvīra.

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² It was the capital of the Vatsa kingdom This city was built where existed the hermitage of king Kuśāmba (See Aśvaghoṣa's Saundarananda Kāvya, Cf Papañcasūdanī, II, 389 90) It was a well-known city in northern India According to the Buddhist scholiast Buddhaghosa the city came to be called Kosambī or Kauśāmbī because in founding it the Kosamba trees were uprooted here and there (For details see B C Law, Kauśāmbī in Ancient Literature, M A S I , no 60)

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Lord Padmaprabhu was initiated here. The city contained many Kosamba trees casting their cool shade (yattha samiddhacchāyā kosambataruno mahāpamānā disanti). Here in the temple of Padmaprabhu the image of Candanavālā can be seen.

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The city of Kauśāmbi is a great place, hallowed by the birth of Jina.

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*Ayodhyānagarī*.—Ayodhyā¹ is known by such other names as Ayodhyā, Kosalā, Vinītā, Sāketa, Ikṣvākubhūmi, Rāmapurī and Kośala. It is the birth-place of Ṛsabha, Ajita, Abhinandana, Sumati, Ananta, and Acala Bhānu. It was the capital of Daśaratha, Rāma and Bharata. Seven family preceptors like Vimalavāhana were born here. Here the most devoted Sītā faced and withstood the fire-ordeal. It is twelve yojanas long, and nine yojanas broad. Here Cakreśvarī and Gomukha Yaksa removed the obstacles of the Samgha. Here the river Gharghara-daha meets with the Sarayū and is known by the name of Svargadvāra (Gate of Heaven). Twelve yojanas from this place is the Aṣṭāvata mountain, where Lord Ādiguru attained enlightenment. Here were established twenty-four Jina images. At the east gate are the images of Ṛsabha and Ajita, at the south, four images of Sambhava, etc.; at the west, eight images of Supārśva, etc.; and at the north, ten images of Dharma, etc. The citizens used to sport in the valley of the Aṣṭāpada.

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¹ Ayodhyā

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Here still exists the temple of Nābhuāja. Pārśvanāthavātikā (Grove of Pārśvanātha), Sītākuṇḍa (a hot-spring), and Sahasradhārā (thousand streams) are to be seen here. On the rampart lies a Yaksa, the lord of furious elephants. Even now elephants do not pass by it. Here are many popular shrines. Ayodhyā is watered by the river Sarayū. Govinda Sūri, while wandering about at Sensaya, took his bath here. Many images were brought and set up at Ayodhyā. Kumārapāla, the king of the Cālukyas, installed one of the images.

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Aṣṭāpadatīrtha¹. Here the sons of Ṛṣabha and many sages attained perfection. Indra erected three stūpas. Bharata built a caitya called Siṃha-niṣadya and twenty-four Jina images together with his own. The sons of Sagara dug a ditch, which was ultimately turned into a sea. Here Rāvaṇa was attacked by Bāli. Mount Aṣṭāpada (Kailāśa) is a great tīrtha.

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¹ Vide N. L. De, Geographical Dictionary, pp 82-3

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Vārānasīnagari.—Vārānasī is a town in Kāśī, watered by the Ganges. Two rivers, Varunā (Varṇā) and Asi, join the Ganges here; hence it is named Vārānasī.

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Here were born two Brahmin brothers Jayaghoṣa and Vijayaghoṣa, who were versed in the four Vedas. They took to asceticism and attained salvation. Here lived an old merchant named Bhadrasena whose wife was Nandā and daughter, Nandaśrī. Nandaśrī retired from the world and received initiation. Two ascetics, Dharmaghoṣa and Dharma-yaśa, spent the nights here during the rains.

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King Hariścandra of Ayodhyā lived here for long with his wife, Sutārā and his son, Rohitāśva. One day Indra, king of gods, spoke highly of his piety. Two gods disbelieving the statement, came down to the earth, one in the form of a wild boar. The boar began to cause ravages in the vihāra of Śakrāvatāra, when Hariścandra appeared on the scene and struck him with an arrow. But the boar vanished and a pregnant doe was found killed. To make atonement, the king sought the advice of his family preceptor whose daughter, Vañcanā, was then lamenting the loss of the doe. The family preceptor grew wild with the king who, to appease his wrath, proposed to present him with his entire kingdom and Vañcanā, with a lakh of coins. The fiery sage accepted the offer of the kingdom and pressed the king for the promised amount from outside the kingdom. The king came to Kāśī, sold his wife and son to a Brahmin and himself to a Caṇḍāla, and thus paid off the sum promised by him. Very soon a great pestilence broke out in the town. Sutārā who was thought to be a devil had to court punishment. Rohitāśva died by snake-bite. While his corpse was brought to the cremation ground, Hariścandra demanded śulka (price of labour). Hariścandra was re-installed on the throne and a reign of law and order followed.

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Vārānasī is divided into four parts:—

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(i) Devavārānasī.—Here is the temple of Viśvanātha wherein are to be seen twenty-four Jinapattas.

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(ii) Rājadhānī Vārānasī.—Here live the Yavanas now.

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(iii) Madana Vārānasī, and
(iv) Vijaya Vārānasī.

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Here are many popular shrines. Near the Dantakhāta tank is the caitya of Pārśvanātha. Six miles away from this place is an elevated temple of Bodhisattva.

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Śrāvastīnagarī¹: Śrāvastī is an ancient important town, now known as Sāheth Māheth. Here is still to be seen a caitya adorned with the image of Śrī Sambhavanātha. At its gate stands an Aśoka tree of crimson colour. Here is a Buddhist temple where kings, devoted to the Buddha, used to offer horses before the deities. Here the Buddha made a brilliant display of his arts, and Lord Sambhavasvāmī attained the bliss of Kevalajñāna. Saint Kapila came to this town for the purpose of acquiring knowledge. In course of time, he attained perfection. Lord Mahāvīra spent a night here during the rains and practised various forms of religious austerities. Here Bhadra, son of king Jitaśatru, became an ascetic in course of his wanderings, and he afterwards attained perfection.

c31.45

Ratnavāhapura.—Ratnavāha was a town in Kośala, watered by the river Gharghara. Here Dharmanātha, the lamp of the Ikṣvāku race, was born of Suvratā, wife of king Bhānu. A nāgakumāra built here a caitya in honour of Dharmanātha, whose image is still to be seen here in the midst of the figures of the nāgas.

c31.46

Mithilā-tīrtha²: The kingdom of Videha is now known as Tirhut. Here was a flourishing town called Mithilā which is now known by the name of Jagatī. Not far from it lies Kanakapura. Mallinātha and Nemīnātha were not only initiated here but attained supreme knowledge. This is the birth-place of Akampita. The confluence of the Gaṅgā and the Gaṇḍakī has made this town sacred. Mahāvīra lived and wandered about here. Here is a famous big banyan tree. It is the birth-place of Jānakī. The place where Rāma and Sītā were united in wedlock is known as Sākalya-kunda. The place has many popular shrines in it.

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Campāpurī.¹ In Campāpurī was born Vāsupūjya, the twelfth Jina, who attained kevalajñāna and nirvāna. Karakandu who was the ruler of this place installed the image of Pārśvanātha in the tank of Kunda. He afterwards attained perfection. Here Vīrasvāmī spent three nights during the rains in Prsthicampā. Kūnika, son of king Śrenika, left Rājagrha on the death of his father and made Campā his capital. Here reigned Karna.

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¹ Campā was the capital of the Angas. In the 6th century B.C. it was a big town. Its ancient name was Mālinī. In the Mahābhārata it is described as the place of pilgrimage. According to the Jaina Campakaśresthikathā, Campā was in a very flourishing condition. The celebrated Chinese pilgrim Yuan Chwang calls it Chan-p'o. The city of Campā is situated at a short distance from modern Bhagalpur. (For further details vide B. C. Law, The Angas in Ancient India, J.B.B.R.A.S., N.S., Vol. XX, 1944, pp. 47ff.)

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Pātaliputranagara.² On the death of his father Kūnika, Udāyī became the king of Campā. He was so much overwhelmed with grief that the ministers thought it proper to transfer his capital. Augurs were sent out for selecting a site suitable for the construction of a new city. They reached the bank of the Ganges where stood a Pātala tree. They saw a number of worms entering the mouth of a nīlakantha bird that lived on the tree. This they thought to be an auspicious sign and a town was built at that very site. It was named Pātaliputra after the name of the Pātala tree. It was also called Kusumapura, as the tree was laden with many Kusumas (flowers). Udāyī built here a caitya of Śrī Nemi and became an advocate of Jainism. Here reigned nine Nandas. The Nanda dynasty was overthrown by Cānakya, a shrewd Brahmin politician, who installed Candragupta Maurya on the throne. After the demise of Candragupta, Bindusāra, Aśoka and Kunāla adorned the throne of Pātaliputra. Mūladeva, an expert in all branches of arts, and Acalasārthavāha, a rich man, lived in this place. The Ganges flows by the city. To the north of it is a vast expanse of sand. The great sage Sthūlabhadra observed here a religious vow of austerity.

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² It was originally a village of Magadha known as Pātaligāma. Ajātaśatru was the real founder of Pātaliputra to which the capital of Magadha was removed by his son and successor, Udāyibhadda. It was built near the confluence of the Ganges, Sōn and Gandak but now the Sōn has receded some distance away from it. This city was visited by the Chinese pilgrims in the 5th and 7th centuries A.D. It was the capital of the later Śiśunāgas, the Nandas and the Mauryas. During the reign of Candragupta Vikramāditya it was a magnificent and populous city. For further details see B. C. Law, Tribes in Ancient India, pp. 227ff, B. C. Law, The Magadhas in Ancient India, R.A.S., Mon. No. 24)

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*Pārśvanātha-tīrtha*¹: In ancient times there was the image of Śrī Pārśva-nātha in Campā in the suburbs of Ratnākara. Sohamma Vāsava worshipped it. Later, in the forest of Daṇḍaka, two asuras (demons), realizing the influence of Rāghava, offered it to Rāmabhadra. The daughter of Videha with Raghupungava worshipped it. It was also worshipped by Śakra. Kṛṣṇa and Valarāma were born of the line of Yadu. Keśava got a kingdom in Yovana. Kṛṣṇa installed an image of Pārśva on a sanctified spot in the town of Śaṅkhapura. The festival of ablution at Dvārāvatī dates from that. He worshipped the image after duly installing it in a temple which miraculously escaped destruction when the city of Dvārāvatī was consumed by fire. The sea engulfed this beautiful temple and the image along with Dvārāvatī. Dhaneśvara, a merchant of the town of Kāntī, rescued the image of the Lord from the water while returning from Simhala and took it to his native town where he began to worship it after installing it in a temple erected for the purpose.

c31.52

After the death of Dhaneśvara, Nāgārjuna, the chief of saints, brought that image home by the celestial path for checking passions (rasastambhana), from which circumstance the place was called Stambhanakatīrtha. People used to worship it as a demon. The merit derived from offering gifts and oblations at Pāvā, Campā, Aṣṭāvata, Raivata, Sammeda, Vimala, Śaila, Kāśī, Nāsik, Mithilā, Rājagṛha, etc., is acquired simply by the sight of the image of Pārśvanātha.

c31.53

Kādambarī is a forest near Campā. Here is also a mountain called Kālī. Below this is a large tank called Kunda. Here lived an elephant named Mahihata. Once Pārśvanātha wandered about for four months in front of Kālikunda. The elephant saw the Lord and remembering the condition of his previous birth, brought lotuses from the tank and worshipped the Lord with them. King Karakandu was sad not finding the Lord here. Now, it so happened that a high image sprang up from under the earth. The king duly worshipped it and built a temple for its installation. From this circumstance the place became known as Kālikundatīrtha.

c31.54

Koṭiśilā is a tīrtha in Magadha. Cakrāyudha, the first gaṇadhara, fasted at this place, with the result that he attained perfection. Many saints practised penances here and attained perfection.

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Apāpapurī¹: Near it is still to be seen a mountain cave reverberating with the voice of the antima-jina (Mahāvīra). In course of his peregrinations Mahāvīra came from Jrmbhikā to the forest of Mahāsena Eleven gaṇadharas, Gautama and the rest, were initiated here Vardhamāna fasted here for two days, then imparted his last instruction, and having arrived at the toll-house of king Hastipāla, attained Nirvāṇa.

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¹ It was here that Mahāvīra breathed his last. It was also at this place that the Buddha ate his last meal at the house of Cunda the smith and was attacked with dysentery The Mallas used to reside here The nine Malla chiefs to mark the passing away of the great Jina were among those that instituted an illumination on the day of the new moon saying, ‘Since the light of intelligence is gone, let us make an illumination of material matter.’ According to some Pāvā, Pāpā or Pāvāpurī is the same as Kasia situated on the little Gandak river to the east of the district of Gorakhpore. It seems that the city was situated near Rājgir in Bihar Mahāvīra left his mortal existence when he was dwelling in the palace of king Ṣaṣṭipāla of Pāvā Four beautiful Jain temples were built at the spot where Mahāvīra left his mortal existence (B C. Law, Geographical Essays, p 210, P C Nahar, Tīrtha-Pāvāpurī, 1925)

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Vaibhāragiri²: This hill has a well of juice having the power to remove poverty and a kuṇḍu of hot and cold water. Here shine the peaks of Trikūṭa and Khaṇḍika Here are to be seen various kinds of medicinal herbs, rivers like the Sarasvatī, many popular shrines like Magadha, Locana, etc., and many images of Arhats in the temples. On a visit to Śālibhadra and Dhanyarṣi, one gets freed from all sins. The lion, the tiger and other beasts of prey do not create disturbances at these shrines. On all sides, the vihāras are to be seen. In ancient times, it was the residence of the heroes like Rauhiṇeya. Rājagṛhapura stands in the valley of this mountain. In later times it was known by such names as Kṣitipratiṣṭha, Canakapura, Ṛṣabhapura, Kuśāgrapura, and Rājagṛha Here was a lovely temple called Guṇaśīla. Metāryya built here the rampart of Śātakaumbha Here were born wealthy bankers like Śālibhadra. Here existed thirty-six thousand houses of merchants. Jina Suvrata performed his religious vow at the shrine of Aśvāvabodha. Jarāsandha, Śreṇika, Kūnika, Abhaya, Megha, Halla, Vihalla and Nandisena hallowed the place by their noble birth. Eminent ascetics like Jambusvāmin, Kṛtapuṇya and Sejjambhava, and devoted wives like Nandā were born here Mahāvīra spent here fourteen nights during the rains. There are many sacred places at Nālandā. In front of the stūpa, called Kalyāna, stands a temple of Gautama.

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² Vaibhāragiri also called Vebhāra is a mountain in Magadha (Patna and Gaya districts). The city of Girivraja is encircled by five hills of which Vebhāra is one Vide B. C Law, Rājagṛha in Ancient Literature, M.A.S.I , no. 58).

c31.59

Śatruñjaya¹ Ascetic Puṇḍarīka attained perfection at the sacred place of Śatruñjaya, which is also known as Siddhi-kṣetra, Tīrtha-rāja, Marudeva, Bhagīratha, Vimalādri, Vāhubali, Sahasrakamala, Tālabhaja, Kadamba, Śata-patra, Nagādhirāja, Aṣṭottaraśata-kūṭa, Sahasra-paṭa, Ḍhaṅka, Lauhitya, Kaparddinyāsa, Siddhi-śekhara, Muktimilaya, Siddhiparvata and Puṇḍarīka. It is adorned with five summits (kūṭas).

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It was visited by a large number of accomplished sages, such as Ṛṣabhasena and twenty-three arhats from Nābheya to Vīra excepting Nemiśvara.

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King Śrī Vāhubali built the temple of Marudeva at Śatruñjaya. Great sages like Nami and Vinami here attained the bliss of perfection. Many saints and kings attained perfect beatitude. Here the five Pāṇḍavas with Kuntī attained perfection. Ajita and Śānti, two Jinas, spent the lent here. Nandisena Gaṇeśa offered to Ajita and Śānti hymns beneficial to persons suffering from diseases. King Megha-ghoṣa, the great grandson of Kalki, built two temples of Marudeva and Śānti. Here stand the temples of Pārśva and Vīra at Pādaliptapura. Below is the gigantic temple of Neminātha. This temple of Yugādīśa was restored by Mantrīśvara Vāgbhaṭa at an enormous cost. Seṭṭhi (banker) Jāvaḍi heard about the peculiar virtue of Śatruñjaya. He ascended the summit of the Caitya with his wife and attained heavenly bliss by establishing the images of Puṇḍarīka and Kaparddi thereupon. On the south is the image of primeval Puṇḍarīka and on the left is another image set up by Jāvaḍi. The cave lying to the north of Śrīmad Ṛṣabha, set up by the Pāṇḍavas, still exists. Close to the Ajita Caitya lies the Anupama lake. Near Marudeva is the magnificent Caitya of Śānti. Here are mines of gold and silver within a space of thirty cubits in front of the temple of Śānti. At a distance of one hundred cubits lies the Pūrvadvāra well.

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Śatruñjaya was under the rule of Dharmadatta and his son, Megha-ghoṣa. Minister Vastupāla, the younger brother of Teja-pāla, thinking of the defeat in future at the hands of the Mlecchas, established the images of Adyarhat and Pundarika The image as set up by Jāvadi was broken into pieces by the Mlecchas.

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Pālittān is a town in Vālakya where lived Kaparddi, the mayor of the place, who was a man of dissolute character. One day two Sūris came to him on the occasion of the Satruñjaya festival.

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The Girināra,¹ the best of mountains, sanctified by Śrī Nemi, is known by such other names as Raivataka, Ujjayanta, etc. This mountain is situated at Surāṣṭra. Here exist the Jina temples on its summit. Vastupāla built three temples here to do good to the world. The Kunda known as Gajendrapada was on the summit of the mountain. In the temple of Satruñjaya built by Vastupāla are the images of Ṛṣabha, Pundarika, Aṣṭāpada, Nandīśvara and Ambā. At the sight of the peak called Avalokana sanctified by the lotus-like feet of Śrī Nemi, one's desires are satiated. On its summit, Sāmba (son of Jāmbavatī), Pradyumna and Mahādyumna practised great religious austerities. Here the anointed figure of Śrī Nemi was replaced by a stone one, studded with the gems of Kaśmīra. Here exist a large number of rivers, springs, pits, mines and trees.

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The Ujjayanta¹ is a beautiful mountain in Saurāṣṭra. The emancipation-stone of Neminātha is known all over the world. Here is a river named Vihalā in Ujjayanta. On its northern side exists the temple of Śakra (Śakrāvatāra). Here is Pāyakuttima on the peak of Viśālaśṛṅga. On its nearest pinnacle is Kabbaṭa-lake. The famous Kohandihara shines on the top of the Ujjayanta. A river by the name of Vegavati flows near by. The stone of the place is of the colour of red arsenic. Below is the golden land. Close by is a mountain known as Tilavisārana. Here is a river called Senā. Inside lies the pit (rasakuṇḍa) of Ganapati. Near the Karañja tree is an attractive place of pilgrimage known by the name of Sahasāsava, where lies the stone-figure of a horse. In Ujjayanta is a stone known as Jñānaśilā (stone of knowledge). Ascending the first peak of the Ujjayanta and then descending to the south, one will come across a cavern known as Pūtikara. To the east of the house of Kohaṇḍi lies the abode of hermits, which contains the image of Vāsudeva. Here is an image of Pārvatī at a distance of ten cubits on its northern side. On its north is the cavern of Adhomukha.

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¹ Girināra or the ancient Girinagar or Girnār is identical with modern Junāgaḍ. Ujjayanta is the mount Girnār close to Junāgaḍ in Kathiawar. It is sacred to Neminātha the twenty-second Tirthankara of the Jainas. Ujjayanta is written as Urjayata in the Rudradāman Inscription. According to some Ujjayanta and Raivataka are identical (N. L Dey, Geographical Dictionary, p. 211)

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Koṭinārā is an important town in Saurāṣṭra where lived a Brahmin named Soma who was well versed in the Vedas and Āgamas. He duly performed the six prescribed rites.

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Raivatagiri¹ Nemi was initiated near Chatraśilā. After having attained Kevalajñāna he obtained salvation on the top of the Avalokana. Having come to know of the salvation-spot from Nemi, Kṛṣṇa set up ‘Siddha Vināyaka’ after his attainment of salvation. Here Kālamegha, Meghanāda, Guṇavidāraṇa, Kapāta, Siṃhanāda, Khodika and Revayā, seven masters of the field (Kṣetrapālas), sprang forth. On the north of the Ambā temple is a cave, which contains the image of Guṇavidāraṇa. Here is the Svayaṃvara lake. Below is a well. At a distance of twenty cubits from the Ambā temple is a cave. Here is Jirṇakūṭa. On the easy path from here is Siddha Vināyaka. There is also the Rājamayī cavern. Here are twenty-four Jina images and 24 caves. In front of Kālamegha is a river. On the north lies a rocky cave. Here lies the store-house of Kṛṣṇa. Another store-house is in front of Dāmodara. Here stands a high-pinnacled temple of Neminātha on the summit of the Raivata mountain in Surāṣṭra on the western side. On the east there was the anointed figure of Neminātha which melted away.

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¹ Raivatagiri

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In ancient times, in the country of Gurjara, Jayasiṃhadeva having killed Khaṅgārarāja (king of Khaṅgāra), made Sajjana king. He constructed the new temple of Nemi. Vastupāla and Tejapāla were the distinguished ministers of the king of Gurjara. Mahānadevī, the daughter of the king of Kānyakubja (Kanauj) inherited Gurjara from her father. On her death she became the presiding deity of the place and asked king Vīradhavala (in a dream) to appoint Vastupāla and Tejapāla as his ministers. Thus was done. Once Vastupāla and Tejapāla went on a pilgrimage to Śatruñjaya with the permission of Tejapāla's wife, Anupamādevī. Vastupāla disbursed the whole amount in the tīrthas of Śatruñjaya and Ujjayanta. Tejapāla constructed a beautiful town called Tejalapura in Girināra (Girnar) and built the temple of Pārśvanātha named Āsarājavihāra after the name of his father. He also excavated a beautiful lake known as Kumārasara after the name of his mother. On the east of Tejalapura a fort called Ugrasenagad and a Jina temple were sanctified by Yugādi-nātha. On the north stands the temple of Daśadaśā adorned with Viśākha columns on the bank of the river Suvarnarekhā.

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Vastupāla built Marudevī’s temple. Tejapāla constructed three caityas. Minister Depāla rescued the temple of Indra. Here is a water-pit of Govinda stamped with the feet of Indra’s elephant called Airāvata. On ascending the top of the Chatraśilā mountain the temple of the goddess Ambikā can be seen. Thence is visible the pinnacle of the Avalokana mountain.

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Aśvāvabodha tīrtha.—Having attained perfect beatitude, Jina Suvrata came from Pratiṣṭhānapura to the forest of Korinta in Bharukaccha for instructing king Jitaśatru, then engaged in a horse sacrifice. He was welcomed both by the king and people. The Lord gave the king religious instructions, relating a story of his previous birth.

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On hearing the words of the Lord, the king recollected his previous existence. After death he was reborn as a god in Sudharmā. He erected a jewelled caitya at the place where the Lord could be seen. He installed an image of Suvrata. It is from this circumstance that this shrine is called Aśvāvabodh-tīrtha. In course of time, it became noted as Śakuṇikā Vihāra.

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Candragupta was a king of Śrīpura in Ceylon. Candralekhā was his wife. He worshipped the goddess Naradattā for a son, and was favoured with a daughter named Sudarśanā. Once a merchant, Dhaneśvara by name, came from Bharukaccha. On hearing from his mouth the formula: ‘namo arhantam,’ Sudarśanā fell into a fit. On regaining consciousness, she recollected her own condition in her former life. When the king asked her the cause of her fit, she said:

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‘In my previous birth I was born as a vulture living on a banyan tree in the forest of Korinta on the bank of the Narmadā. Once during the rains there was a heavy shower for seven nights. On the eighth day I went to obtain flesh from the house of a fowler who pierced me with an arrow and went away, taking the arrow and the flesh fallen from my mouth. I began to cry piteously. One sūri saw me in this plight and poured forth water into my mouth. After my death, I was reborn as his daughter.’ Averse to worldly affairs she, with her parents’ permission, went to Bharukaccha with that merchant. One day she asked the preceptor what he knew of her previous existence. He said:

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‘King Śankha reigned in the city of Suramya on the mountain of Veyaddha. You were his daughter Vijayā by name. One day you saw a snake (kukkutasarpa) on the bank

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of a river in the village of Mahīsa and killed it out of rage. Seeing a Jina-temple on the bank of that river, you worshipped the image of the Lord with due reverence. As you came out of that temple, you came across a female ascetic tired of travelling. You waited upon her. In course of time, you were reborn as a vulture in this forest, Korintaka. That snake was, after death, reborn as a fowler. Out of enmity in the former life, you, in your vulture-life, were killed by that fowler with an arrow. In the long run, however, you attained bodhi by the merit of your attendance on the fatigued female ascetic and reverence for the Jina in your former birth.'

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On hearing these words, she gave away everything belonging to her, restored the caitya and constructed twenty-four temples, Posatha-houses, charitable institutions and reading rooms. This shrine was named Śakunikā Vihāra after her. After her death, she, too, attained the abode of Īśāna on the fifth holy day in the month of Vaiśākha.

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Bharukaccha has many popular shrines. Vāhadadeva, son of Udaya, restored Sittujja. Ambada, his younger brother, restored the Śakunikā vihāra. Sindhavādevī brought a certain disease on Andapa. Hemcandra Sūri cured it by virtue of his supreme knowledge.

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Satyapura-tīrtha.—A brazen image of Vīra was installed by Jajjiga Sūri in the town of Satyapura. In ancient times king Dar occupied the town of Mandovara after putting its king to death. The queen, then big with child, fled to Brāhmānapura where she gave birth to a son who was radiant with all auspicious marks. Jajjiga Sūri came to their rescue. The boy was named Nāhada. He was taught five modes of paramesthi salutation by his preceptor. He built twenty-four elevated temples and in course of time, got back his kingdom.

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Once the king of the Mlecchas attacked Gurjara and came to Satyapura. He wanted to destroy the temple of Vīra. The image of Vīra was placed on the back of an elephant. But it did not stir an inch in spite of the king's repeated attempts. The Turks cut off a finger of Vīra and set fire to the tails of horses.

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Once the king of Malwa (Mālava) having defeated the king of the Gurjaras reached Satyapura. But a Yakṣa named Brahmasānti defeated him. Thus Satyapura was saved.

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Vallabhi was a prosperous town in the country of the Gurjaras, where reigned a king Silāditya by name. He insulted a merchant named Rinkya, who, out of rage, invited king Hammīra to come to his aid. Vallabhī was conquered and the king was slain by Hammīra¹

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¹ Amīr of Afghanistan

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*Avantī*²: The caitya of Abhinandanadeva, son of king Sambara, was in the village of Meda in Mālava. Once a host of Mleccha troops invaded the place and broke the temple along with the image of Abhinandanadeva After many days a merchant named Vaija came here from Dhāraḍa. He was a very pious man who would not eat anything until he finished worshipping the deity. The Medas showed him the broken figure of Abhinandanadeva. He began to worship it, and resolved not to take any meal until it became an unbroken entity. Then as per injunction received in a dream, he anointed the image with sandal paste, in consequence of which it became an unbroken whole. He installed it on an altar under the Pippala tree.

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² Avantī roughly corresponds to modern Mālwa, Nimār, and adjoining parts of Central provinces (B C Law, Geography of Early Buddhism, pp 22-23)

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Arbudādri (*Arbuda Mountain*)³: A king named Ratnaśekhara reigned in the town of Śrīratnamāla. Grieved at the state of childlessness, he sent out a number of augurs. Seeing Dūrgā on the head of a distressed female carrying fuel, they intimated to the king that her son would be reigning in his place. At the behest of the king, they threw her down into a pit at the dead of night with a view to killing her with child But as good luck would have it, she somehow managed to come out of the pit Seized with fear, she gave birth to a son and left him in a forest. The augurs brought her back to the same pit and put her to death. The child left was taken care of by a doe who nourished it with milk, day and night. King Ratnaśekhara at first tried to do away with the son, but later he adopted him as his own son. The latter was named Śrīpuñja. His daughter, Śrīmātā, was one who could recollect the condition of her previous existences. Śrīpuñja had built a temple on the top of the Arbuda mountain. A nāga, named Arbuda, used to live at the bottom of this mountain. Formerly this mountain was called Nandivardhana. Later, it was named Arbuda, being the habitat of the serpent Arbuda. Here are twelve villages around. Here flows a river, Mandākinī by name Here are many kundas, mines and springs. Here are also such sacred places as Śrīmātā, Acaleśvara, Vasiṣṭāśrama and Mandākinī.

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³ It is the Mount Abu in the Aravalli Range in the Sirohi State of Rajputana It contains the hermitage of Ṛṣi Vasiṣṭha and the famous shrine of Ambā Bhavānī According to Megasthenes and Arrian the sacred Arbuda or Mount Abu is identical with Capitalia which attaining an elevation of 6,500 ft rises far above any other summit of the Aravalli range (McCrindle, Ancient India, p 147)

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The Paramāra kings were the bona fide rulers of this place. Candrāvatī was their capital. Vimala, the commander-in-chief of an army, built, in front of the temple of Śrīmātā, a caitya adorned with the brazen image of Ṛṣabha. In 1088 Vikrama era, he constructed a temple, called Vimala-vasati. In front of the temple of Yugādideva is the stone-figure of a horse. In 1288 Vikrama era, the chief minister built a temple of Nemi, known by the name of Lūṇiga-vasati. Tejpāla built here an image, carved purely of whetstone. In 1243 Vikrama era, Lalla (son of Mahana Simha) and Pitha-pada (son of Canda Simha) recovered it. On the top of it, Kumārapāla Bhūpāla of the Cālukya dynasty built the temple of Śrīvīra.

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Pratiṣṭhānapura¹ was a town in Mahārāṣṭra. In course of time it was converted into a small village. Two Brahmins with their widowed sister came here and took up their abode in a potter's house. One day the sister went to the Godāvarī to fetch water, when nāgarāja captivated by her beauty forcibly outraged her modesty in the form of a human being. She became pregnant and gave birth to a child who was known as Sātavāhana who defeated Vikramāditya of Ujjayinī and made himself the king of Pratiṣṭhānapura. Sātavāhana conquered many territories between the Deccan and the river Tāptī. He embraced Jainism, built a large number of caityas, and established the image of Mahālakṣmī on the bank of the Godāvarī.

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¹ Pratiṣṭhānapura is modern Paithan on the Godavari.

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Amarakuṇḍa is a town in Andhra. Near by there is a mountain on which is to be seen a beautiful temple adorned with images of Ṛṣabha and Śāntinātha.

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Karṇāṭabhaṭṭa Divākara of the Deccan was defeated by Srī Vṛddhavādīsūri in course of an intricate debate. He was made his disciple known by the name of Siddhasena Divākara who was taught the entire course of āgamas. Once Divākara said that he would translate all the āgamas into Sanskrit. This statement was taken to be a great offence, for which he was asked to make adequate expiation by observing in silence the vow of Pārāñcita for twelve years. Accordingly he wandered about for twelve years in towns and villages. He visited the temple of Kudungeśvara in Ujjain.

Cites (7)

Mahābhārata — Sanskrit
Saundarananda — Aśvaghoṣa, Sanskrit
Mahābhārata — Vyāsa, Sanskrit
Vividhatīrthakalpa — Jinaprabhasūri, Sanskrit
Jambuddīvapannatti — Ardhamāgadhī Prakrit
Ahicchatra
Achalesvara