| Pārśvanātha | |
|---|---|
23rdTirthankara | |
 The ancient idol of Parshvanatha atShankheshwar, Gujarat | |
| Other names | Pārśva, Pārasanātha |
| Venerated in | Jainism |
| Predecessor | Neminatha |
| Successor | Mahavira |
| Symbol | Snake[1] |
| Height | 9 cubits (13.5 feet) (traditional)[2] |
| Age | 100 years (traditional)[3] |
| Tree | Ashok |
| Color | Green |
| Genealogy | |
| Born | c. 872 BCE (traditional)[4] |
| Died | c. 772 BCE (traditional)[4] |
| Parents |
|
| Spouse | Prabhāvatī, daughter of Kuśasthala’s Prasenajit (Shvetambara) Unmarried (Digambara) |
| Dynasty | Ikshvaku dynasty |
Parshvanatha (Sanskrit:पार्श्वनाथः), orPārśva andPārasanātha, was the 23rd of 24Tirthankaras ("Ford-Maker" or supreme preacher ofDharma) ofJainism. Parshvanatha is the earliest JainTirthankara who is acknowledged as possibly a historical figure: with some teachings attributed to him that may be accurately recorded,[4][5] and a possible historical nucleus within the legendary accounts of his life from traditional hagiographies.[6][7][8] Historians consider that he may actually have lived betweenc. 8th to 6th century BCE,[5][9][10] founding a proto-Jainascetic community which subsequently got revived and reformed byMahavira (6th or 5th century BCE).[11]
According to traditional Jaina sources, Parshvanatha was born 273 years beforeMahavira, which places him between the 9th and 8th centuries BCE.[12][13] He was born inVaranasi,India. Renouncing worldly life, he founded an ascetic community. He was the spiritual successor of the 22nd TirthankarNeminatha. He is popularly seen as a supreme propagator and reviver of Jainism. Parshvanatha is said to have attainedmoksha on MountSammeda (Madhuban,Jharkhand) popular as Parasnath hill in theGanges basin, an important Jain pilgrimage site. His iconography is notable for the serpent hood over his head, and his worship often includesDharaṇendra andPadmāvatī (Jainism's serpent Devtā and Devī).
Texts of the two majorJain sects (Digambaras andŚvētāmbaras) differ on the teachings of Parshvanath and Mahavir, and this is a foundation of the dispute between the two sects. The Digambaras believed that there was no difference between the teachings of Parshvanatha and Mahavira.
Parshvanath taught that every individualsoul possessesinfinite knowledge and boundless bliss, but this is obscured by ignorance, causing the soul to identify with the physicalbody. Through diligent practice of 'bheg-gyan', which entails right belief and active awareness of one's true nature as a pure soul, unencumbered by the body and its passions, an individual can shed the perception-obscuringmohniya karma. This enables the soul to experience its true essence, known as samyak darshan or self-realization, opening the pathway toliberation from thecycle of birth and rebirth. According to the Śvētāmbaras, Mahavir expanded Parshvanatha's first four restraints with his ideas onahimsa (lit. 'non-violence') and added the fifth monastic vow (celibacy). Parshvanatha did not require celibacy and allowed monks to wear simple outer garments. Śvētāmbara texts, such as section 2.15 of theĀcārāṅga Sūtra, say that Mahavira's parents were followers of Parshvanatha (linking Mahavira to a preexisting theology as a reformer of Jain mendicant tradition).
Parshvanatha is the earliest Jainatirthankara who is generally acknowledged as a historical figure.[14][15][16]According to some scholars, Jainism's origin can be traced to him.[17][4][18][13] According toPaul Dundas,Jain texts such as section 31 ofIsibhasiyam (a description of his teachings, which may be historical) provide circumstantial evidence that he lived in ancient India.[19] Historians such asHermann Jacobi have accepted him as a historical figure because hisChaturyama Dharma (Four Vows) are mentioned inBuddhist texts.[20] In theManorathapurani, a Buddhist commentary on theAnguttara Nikaya, Vappa, theBuddha's uncle, was a follower of Parshvanatha.[21]
Despite the generally accepted historicity, some historical claims such as the link between him and Mahavira, whether Mahavira renounced in the ascetic tradition of Parshvanatha, and other biographical details have led to different scholarly conclusions.[22] There may be a "historical nucleus"[6] within the traditional accounts of his life, although thesehagiographic writings are otherwise considered later, legendary, and not historically reliable.[7][23][24][25] The earliest biographical descrption of his life is from a chapter of theKalpa Sūtra: it is "extremely short in extent and probably modelled on that of Mahāvīra",[4] so as it is of aformulaic and hagiographic nature, "its value as a historical document is somewhat doubtful".[8]
Parshvanath's biography with Jain texts says that he preceded Mahavira by 273 years and that he lived 100 years.[26][4][3] Mahavira is dated toc. 599 – c. 527 BCE in the Jain tradition, and Parshvanatha is dated toc. 872 – c. 772 BCE.[26][18][27] According to Dundas, historians outside the Jain tradition date Mahavira as contemporaneous with theBuddha in the 5th century BCE which, based on the 273-year gap, would date Parshvanatha to the 8th or 7th century BCE.[4] However, Dundas further states, "It is impossible to be certain about the relationship between Mahāvīra and Pārśva and in actuality the chronological distance between the two teachers may have been much less than two and a half centuries."[28]
Additionally, Long points out "some scholars have suggested that Pārśvanātha and Mahāvīra were actually closer in time than the tradition claims",[9] referring to studies by Dhaky—who has identified certain Jain texts containing wording which implies that not so many years had elapsed between the two, leading Dhaky to suggest "Pārśva could not have started his ascetic career before the beginning of the sixth century BC" and "may have passed away only a few decades before Vardhamāna [i.e., Mahāvīra] had started his preaching career".[10] In Jain tradition, Parshva is said to have visited some cities which, according to archaeological and historical evidence, first came to prominence during India'sSecond Urbanisation period, in the 7th–6th century BCE.[10]
Having compiled the traditional accounts about Pārśvanātha, statesGlasenapp, it is the historian's approach "to try to obtain an approximate idea of his life and his teachings from the scanty material which stands the test of a critical examination", but there remain many uncertainties.[17]Zimmer considers him to be a historical figure, but "in the biography of Pārśva the element of legend is so strong that one can scarcely sense an actually living, breathing human being," in contrast to better documented era of Mahavira.[23] Comparing Jain legends of Parshva to similar "parallel stories" in Buddhist legends,Thomas concludes, "It appears as if the legends grew side by side and mutually influenced the rival hagiographers" of Jainism and Buddhism.[24] According to Glasenapp, it cannot be known for certain how much the "colourful circle of legends [...] correspond to the historical facts": he accepts "the main tenets of Pārśva's doctrine", and that the "holy legend" probably does "conceal a historical nucleus",[6] with an essential "correctness of tradition" that Pārśva had been "of noble birth", a "young man from a wealthy family" who renounced the worldly life and riches to become a wandering ascetic, dedicated "completely to the attainment and proclamation of philosophical knowledge"—although many details of his life were "excessively embellished by his followers later".[17]
However, some other scholars are more skeptical in their considerations. According to Gough, "the historicity of Pārśva is not, however, firmly established," referring to the argument by historian Bansidhar Bhatt, who has argued that Pārśva "must be a mythological figure" and only later came to be dated to the 9th century BCE.[29] Gough additionally notes that the stories about Pārśva are rather reflective of the much later historical context when they were written: according to Gough, "since early Jain biographical accounts of the tīrthaṅkaras were composed in north India around the turn of the first millennium", "there is no evidence that he lived in Varanasi", which more likely reflects the city's status as "an important commercial center of north India in the early centuries of the Common Era", i.e., "the time periods when monks composed and developed these stories."[25]
Doubts about Parshvanatha's historicity are also supported by the oldest Jain texts, which present Mahavira with sporadic mentions of ancient ascetics and teachers without specific names (such as sections 1.4.1 and 1.6.3 of theAcaranga Sutra).[30] The earliest layer of Jain literature on cosmology and universal history pivots around twojinas: the Adinatha (Rishabhanatha) and Mahavira. Stories of Parshvanatha andNeminatha appear in later Jain texts, with theKalpa Sūtra the first known text. However, these texts present the tirthankaras with unusual, non-human physical dimensions; the characters lack individuality or depth, and the brief descriptions of thetirthankaras are largely modelled on Mahavira.[31] TheKalpa Sūtra is the most ancient known Jain text with the 24tirthankar, but it lists 20; three, including Parshvanatha, have brief descriptions compared with Mahavira.[31][32] Early archaeological finds, such as the statues and reliefs nearMathura, lackiconography such as lions and serpents.[31][33]
Two of the early bronze images of Parshvanatha can be found onChhatrapati Shivaji Maharaj Vastu Sangrahalaya andPatna Museum dating back to the second century BCE to the first century CE.[34] A first century BCEAyagapata is inState Museum Lucknow containing the image of Parshvanatha.[34] A seventh century CE statue was found in theAsthal Bohar village ofRohtak,Haryana.[35]
Parshvanatha was the 23rd of 24tirthankaras in Jain tradition.[37]
He was born on the tenth day of the dark half of the Hindu month ofPausha to King Ashwasena and Queen Vamadevi ofVaranasi.[19][38][39] Parshvanatha belonged to theIkshvaku dynasty.[40][41] Before his birth, Jain texts state that he ruled as the godIndra in the 13th heaven of Jain cosmology.[42] While Parshvanatha was in his mother's womb, gods performed thegarbha-kalyana (enlivened the fetus). His mother dreamt 14 auspicious dreams, an indicator in Jain tradition that atirthankar was about to be born.[43] According to the Jain texts, the thrones of the Indras shook when he was born and the Indras came down to earth to celebrate hisjanma-kalyanaka (his auspicious birth).[44]
Parshvanatha was born with blue-black skin. A strong, handsome boy, he played with the gods of water, hills and trees. At the age of eight, Parshvanatha began practising the twelve basic duties of the adult Jain householder.[44][note 1] He lived as a prince and soldier in Varanasi.[46] Thetemples in Bhelupur were built to commemorate place forthree kalyanaka of Parshvanatha.[47][48][49]
According to theDigambara school, Parshvanatha never married;Śvētāmbara texts say that he married Prabhavati, the daughter ofPrasenajit (king of Kusasthala).[50][51]Heinrich Zimmer translated a Jain text that sixteen-year-old Parshvanatha refused to marry when his father told him to do so; he began meditating instead because the "soul is its only friend".[52]
At age 30, on the 11th day of the moon's waxing in the month ofPausha (December–January), Parshvanatha renounced the world to become a monk after seeing the image ofNeminatha.[53][54][55] He removed his clothes and hair and began fasting strictly.[56] Parshvanatha meditated for 84 days before he attainedomniscience under adhaataki tree near Benares.[57] His meditation period included asceticism and strict vows. Parshvanatha's practices included careful movement, measured speech, guarded desires, mental restraint and physical activity, essential in Jain tradition to renounce the ego.[56] According to the Jain texts, lions and fawns played around him during his asceticism.[55][note 2]
Ahichchhatra is believed to be the place where Parshvanatha attainedKevala Jnana (omniscience). According toVividha Tirtha Kalpa, Kamath in an attempt to obstruct Parshvanatha from achievingKevala Jnana caused continuous rain. Parshvanatha was immersed in water up to his neck and to protect him the serpent godDharanendra held a canopy of thousand hoods over his head and the goddessPadmavati coiled herself around his body.Ahichchhatra Jain temples are built to commemorate Parshvanatha attainingKēvalajñāna kalyāṇaka.[59][60] On the 14th day of the moon's waning cycle in the month ofChaitra (March–April), Parshvanatha attained omniscience.[61] Heavenly beings built him asamavasarana (preaching hall), so he could share his knowledge with his followers.[62]
After preaching for 70 years, Parshvanath attainedmoksha atShikharji onParasnath hill[note 3][65][66] at the age of 100 on Shravana Shukla Saptami according to Lunar Calendar.[19] Hismoksha (liberation from the cycle of birth and death) in Jain tradition[39] is celebrated as Moksha Saptami. This day is celebrated on large scale at Parasnath tonk of the mountain, in northernJharkhand, part of the Parasnath Range[67] by offering NirvanaLaddu (Sugar balls) and reciting ofNirvana Kanda. Parshvanatha has been calledpurisādāṇīya (beloved of the people) by Jains.[68][69][70]
Jain mythology contains legends about Parshvanatha's human and animal rebirths and the maturing of his soul towards inner harmony like legends found in other Indian religions.[71][note 4] His rebirths include:[73]
King Aravinda, after the death of his minister's son, renounced his throne and led an ascetic life. When an angry Vajraghosha approached Aravinda, the ascetic saw that the elephant was the reborn Marubhuti. Aravinda asked the elephant to give up "sinful acts, remove his demerits from the past, realize that injuring other beings is the greatest sin, and begin practicing the vows". The elephant realized his error, became calm, and bowed at Aravinda's feet. When Vajraghosha went to a river one day to drink, the serpent Kamath bit him. He died peacefully this time, however, without distressing thoughts.[76]
Agnivega was reborn as a god with a life of "twenty-two oceans of years", and the serpent went to the sixth hell.[82] The soul of Marubhuti-Vajraghosa-Sasiprabha-Agnivega was reborn as Parshvanatha. He saved serpents from torture and death during that life; the serpent godDharanendra and the goddessPadmavati protected him, and are part of Parshvanath's iconography.[26][83]
According to theKalpa Sūtra (aŚvētāmbara text), Parshvanatha had 164,000śrāvakas (male lay followers), 327,000 śrāvikās (female lay followers), 16,000sādhus (monks) and 38,000Sadhvis oraryikas (nuns).[73][84][85] According to Śvētāmbara tradition, he had eightganadharas (chief monks): Śubhadatta, Āryaghoṣa, Vasiṣṭha, Brahmacāri, Soma, Śrīdhara, Vīrabhadra and Yaśas.[67] After his death, the Śvētāmbara believe that Śubhadatta became head of the monastic order and was succeeded by Haridatta, Āryasamudra andKeśī.[54]
According toDigambara tradition (including theAvasyaka niryukti), Parshvanatha had 10 ganadhars and Svayambhu was their leader. Śvētāmbara texts such as theSamavayanga andKalpa Sūtras cite Pushpakula as the chiefaryika of his female followers,[84] but the DigambaraTiloyapannati text identifies her as Suloka or Sulocana.[51] Parshvanatha'snirgrantha (without bonds) monastic tradition was influential in ancient India, with Mahavira's parents part of it as lay householders who supported the ascetics.[86]
The time period between Parshvanatha andMahavira was only 250 years, which is relatively short when compared to the periods between any two consecutivetirthankaras. According to ancientŚvetāmbara texts such asUttaradhyayana Sutra, owing to this short period of time between both thetirthankaras, monks of Parshvanatha's lineage existed during Mahavira's time period.Keśiśramanācharya, a monk of Parhsvanatha's lineage, is also said to have metGautama Swami, the prime disciple of Mahavira.[87] Parshvanatha's monastic lineage is said to have begun with his prime disciple Arya Śubhadatta. Later, this lineage came to be known as theUpkeśa Gaccha of the Śvetāmbara tradition.[88]
Keśī's (the 4th head of the monastic order in Parshvanatha's monastic lineage) discipleSwayamprabhasuri went on to create thePorwal andSrimali castes by preachingJainism and strongly opposinganimal sacrifice inBhinmal and Padmavati region of present-dayRajasthan.[89][90][91] Later, Swayamprabhasuri's discipleRatnaprabhasuri preached Jainism inOsian and created theOswal caste.[92][93][94][95] The monastic lineage ofUpkeśa Gaccha is particularly important as it narrates thehistory of Jainism beforeMahavira and describes the creation of three of the most prominent castes of Jain followers. It also suggests the antiquity of the Śvetāmbara tradition and that white-clad ascetics were the original followers of Jainism and of Parshvanatha, who preceded naked ascetics of theDigambara sect.[88][87]
Karakandu was a great devotee of the 23rd Jain tirthankaraParshvanatha who preached Jainism in Kalinga around 850 BCE.Also Jain tradition mentions that King Avakinnayo Karakandu is responsible for the spread of Jainism in southern and western India. Due to this Jainism become the prominent religion of Kalinga and Dravida country during 8th century BCE even before the birth of the 24th Jain tirthankaraMahavira.[96] According to Kanakmara, Karakanda had very strong faith in the teachings of the 23rd Jain tirthankaraParshvanatha of his era. He strictly followed the Anuvratas and Gunavratas principles of Jainism, which are applicable for both monks and household people according to Jainism.[97]
Texts of the two major Jain sects (Digambara and Śvētāmbara) have different views of Parshvanatha and Mahavira's teachings, which underlie disputes between the sects.[98][99][100][101] Digambaras maintain that no difference exists between the teachings of Parshvanatha and Mahavira.[99] According to the Śvētāmbaras, Mahavira expanded the scope of Parshvanatha's first four restraints with his ideas onahimsa (non-violence) and added the fifth monastic vow (celibacy) to the practice of asceticism.[102] Parshvanatha did not require celibacy,[103] and allowed monks to wear simple outer garments.[98][104] Śvētāmbara texts such as section 2.15 of theĀcārāṅga Sūtra say that Mahavira's parents were followers of Parshvanatha,[105] linking Mahavira to a preexisting theology as a reformer of Jain mendicant tradition.
According to the Śvētāmbara tradition, Parshvanatha and the ascetic community he founded exercised a fourfold restraint; Mahavira stipulated five great vows for his ascetic initiation.[106][107] This difference and its reason have often been discussed in Śvētāmbara texts.[108]
TheUttardhyayana Sutra[109][110] (a Śvētāmbara text) describesKeśin Dālbhya as a follower of Parshvanatha andIndrabhuti Gautama as a disciple of Mahavira and discusses which doctrine is true: the fourfold restraint or the five great vows. Gautama says that there are outward differences, and these differences are "because the moral and intellectual capabilities of the followers of the ford-makers have differed".[111]
According toWendy Doniger, Parshvanatha allowed monks to wear clothes; Mahavira recommended nude asceticism, a practice which has been a significant difference between the Digambara and Śvētāmbara traditions.[112][113]
According to the Śvētāmbara texts, Parshvanatha's four restraints wereahimsa,aparigraha (non-possession),asteya (non-stealing) andsatya (non-lying).[26] Ancient Buddhist texts (such as theSamaññaphala Sutta) which mention Jain ideas and Mahavira cite the four restraints, rather than the five vows of later Jain texts. This has led scholars such as Hermann Jacobi to say that when Mahavira and the Buddha met, the Buddhists knew only about the four restraints of the Parshvanatha tradition.[101] Further scholarship suggests a more complex situation, because some of the earliest Jain literature (such as section 1.8.1 of the Ācārāṅga Sūtra) connects Mahavira with three restraints: non-violence, non-lying, and non-possession.[114]
The "less than five vows" view of Śvētāmbara texts is not accepted by the Digambaras, a tradition whose canonical texts have been lost and who do not accept Śvētāmbara texts as canonical.[101] Digambaras have a sizable literature, however, which explains their disagreement with Śvētāmbara interpretations.[101] Prafulla Modi rejects the theory of differences between Parshvanatha's and Mahavira's teachings.[99]Champat Rai Jain writes that Śvētāmbara texts insist on celibacy for their monks (the fifth vow in Mahavira's teachings), and there must not have been a difference between the teachings of Parshvanatha and Mahavira.[115]
Padmanabh Jaini writes that the Digambaras interpret "fourfold" as referring "not to four specific vows", but to "four modalities" (which were adapted by Mahavira into five vows).[116] Western and some Indian scholarship "has been essentially Śvētāmbara scholarship", and has largely ignored Digambara literature related to the controversy about Parshvanatha's and Mahavira's teachings.[116]Paul Dundas writes that medieval Jain literature, such as that by the 9th-century Silanka, suggests that the practices of "not using another's property without their explicit permission" and celibacy were interpreted as part of non-possession.[114]
TheKalpa Sūtra contains biographies of thetirthankaras Parshvanatha and Mahavira.[117]Uvasagharam Stotra is an ode to Parshvanatha which was written by sageBhadrabahu.[118]Jinasena'sMahapurāṇa includes "Ādi purāṇa" andUttarapurana. It was completed by Jinasena's 8th-century disciple, Gunabhadra. "Ādi purāṇa" describes the lives ofRishabhanatha,Bahubali andBharata.[119]Parshvabhyudaya by Jinsena is a narration of the life of Parshvanatha.[120]Bhayahara Stotra composed byAcharya Manatunga, 7th century, is an adoration of Parshvanatha.[121]Sankhesvara Stotram is hymn to Parshvanatha compiled byMahopadhyaya Yashovijaya.[122]Shankheshwar Parshvanath Stavan, hymn dedicated to Shankheshwar Parshvanath, is one of the most performed Jain prayer.[123]
Pasanaha-chairu is a hagiography of Parshvanatha composed by Shridhara in 1132 AD.[124]Parshvanath bhavaantar is akirtan (devotion song), compiled by Gangadas in 1690 AD, which narrates life of previous nine births.[125] The medieval forty-four verse hymnKalyanamandira stotra, composed by Digambar kumudachandra, is a praise to Parshvanatha is popular among both Digambar and Śvētāmbara.[126]Parshvanatha charite is a poem composed by Shantikirt Muni in 1730 AD, this poem narrates the seven siddhis of Parshvanatha.[127]
Guru Gobind Singh wrote a biography of Parshvanatha in the 17th-centuryParanath Avtar, part of theDasam Granth.[128][129]
Parshvanatha is a populartirthankar who is worshiped (bhakti) with Rishabhanatha,Shantinatha,Neminatha and Mahavira.[130][131] He is believed to have the power to remove obstacles and save devotees.[132] In Shvetambara tradition, there are 108 prominent idols of Parshvanath idols these idols derive their name from a geographical region, such asShankheshwar Parshvanath andPanchasara Parshvanath.[133]
Parshvanatha is usually depicted in alotus orkayotsarga posture. Statues and paintings show his head shielded by a multi-headed serpent, fanned out like an umbrella. Parshvanatha's snake emblem is carved (or stamped) beneath his legs as an icon identifier. Hisiconography is usually accompanied by Dharnendra and Padmavati, Jainism's snake god and goddess.[26][83]
Serpent-hood iconography is not unique to Parshvanatha; it is also found above the icons ofSuparshvanatha, the seventh of the 24tirthankaras, but with a small difference.[134] Suparshvanatha's serpent hood has five heads, and a seven (or more)-headed serpent is found in Parshvanatha icons.[135] Statues of bothtirthankaras with serpent hoods have been found in Uttar Pradesh and Tamil Nadu, dating to the 5th to 10th centuries.[136][137] Earliest images of Parshvanatha having seven snakes over his head date back to first century BCE.[135]
Archeological sites and medieval Parshvantha iconography found in temples and caves include scenes andyaksha. Digambara and Śvētāmbara iconography differs; Śvētāmbara art shows Parshvanatha with a serpent hood and aGanesha-likeyaksha, and Digambara art depicts him with serpent hood and Dhranendra.[138][139] According to Umakant Premanand Shah, Hindu gods (such as Ganesha) asyaksha and Indra as serving Parshvanatha, assigned them to a subordinate position.[140]
TheParsvanatha ayagapata, a circa 15 CEayagapata excavated fromKankali Tila, is a tablet of homage dedicated to Parshvanatha.[141][142] The table represents Parshvanatha in the center surrounded by a bunches of lotus.[143] Parshvanatha is depicted indhyāna mudrā with ankle crossed in lotus position seated on a pedestal with a seven-hooded sesha hood above his head andshrivatsa on the chest.[34][51][144]
TheKahaum pillar, erected in 460 CE during the reign ofSkandagupta,Gupta Empire,[145][146] bears an inscription that is adoration toArihant and features a carving of Parshvanatha.[147][148][149]
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Parshvanatha is one of the five most devotionally revered Tirthankaras, along with Mahavira, Rishabhanatha, Neminatha and Shantinatha.[130] Various Jain temple complexes across India feature him, and these are important pilgrimage sites in Jainism. MountParasnath ofJharkhand, for example, which is believed to have been a place where 20 out of 24 Tirthankaras achievednirvana, along with Parshvanatha.[64]Shankheshwar Parshvanath[73] in northernGujarat, along with MountShatrunjaya is considered the holiest shrine amongŚvētāmbara murtipujaka.[156] The replicas of Parshvanath temples are popular among Śvētāmbara murtipujaka, for example,Godiji is located inSindh has a replica inMumbai. According to Jain belief, worshipping these local replication idols allow them to directly worship to the original idol.[157] Parshvanath is prayed to obtain various desires, especiallytantric rites, is therefore also known as Chintamani (wish fulfilling gem) and a tantric diagram called 'Chintamaniyantra' is also worship.[158]
Important Parshvanatha temple complexes include:Shikharji (Sammet Sikhar) in Jharkhand,Mirpur Jain Temple,Kanakagiri Jain tirth,Panchasara Jain temple,Humcha Jain temples,Ahi Kshetra,Kallil Temple,Mel Sithamur Jain Math,Pateriaji,Nainagiri,Kundadri,Bijoliaji,Jirawala,Gajpanth,Andeshwar,Bada Gaon,Akkana Basadi, andGuru Basadi.
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