| 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 | Ugravaṁśa—Ikṣvākuvaṁśa |
Pārśvanātha (Sanskrit:पार्श्वनाथः), orPārśva andPārasanātha, was the 23rd of 24tīrthaṅkaras ("Ford-Maker" or supreme preacher ofDharma) ofJainism. Pārśvanātha is the earliest Jainatīrthaṅkara who is acknowledged as probably 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 have lived betweenc. 8th to 6th century BCE,[5][9][10] founding a proto-Jainaascetic community[note 1] which subsequently got revived and reformed byMahāvīra (6th or 5th century BCE).[11]
According to traditional Jaina narratives, he was born to King Aśvasena and Queen Vāmādevī of theIkshvaku dynasty in the Indian city ofVaranasi, 273 years beforeMahāvīra, which places him between the 9th and 8th centuries BCE.[12][13] 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. Pārśvanātha is said to have attainedmoksha on MountSammeda (Madhuban,Jharkhand) popular as Parasnath hill in theGanges basin, an important Jaina 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 majorJaina sects differ on the teachings of Pārśvanath and Mahāvīra. TheDigambaras believe that there was no difference between the teachings of Pārśvanātha and Mahāvīra. According to theŚvētāmbaras, Mahāvīra expanded Pārśvanātha's first four restraints with his ideas onahimsa (lit. 'non-violence') and added the fifth monastic vow (celibacy). Pārśvanātha did not require celibacy and allowed monks to wear simple outer garments.
Pārśvanātha is the earliest Jainatīrthaṅkara who is acknowledged as probably a historical figure.[14][15][16] Historians consider that he may have lived betweenc. 8th to 6th century BCE,[5][9][10] founding a proto-Jainaascetic community[note 1] which subsequently got revived and reformed byMahāvīra (6th or 5th century BCE).[11]
According to some scholars, Jainism's origin as a distinctive system can be traced to him, although possibly drawing upon earlier existing doctrines.[17][13] According toPaul Dundas,Jaina texts such as section 31 ofIsibhasiyam (a description of his teachings, which may be historical) provide circumstantial evidence that he lived in ancient India.[18] Historians such asHermann Jacobi have accepted him as a historical figure because hisCaturyāma Dharma (Four Vows) are mentioned inBuddhist texts.[19] In theManorathapurani, a Buddhist commentary on theAnguttara Nikaya, Vappa, theBuddha's uncle, was a follower of Pārśvanātha.[20]
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][21][22][23][note 2] The earliest biographical description of his life is from a chapter of theKalpa Sūtra (traditionally ascribed to sageBhadrabāhu during 4th-3rd century BCE, but most likely dating from 2nd-1st century BCE[24]): 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]
However, some other scholars are more skeptical in their considerations. According to Gough, "the historicity of Pārśva is not, however, firmly established".[25] 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 Jaina 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."[23]
Doubts about Pārśvanātha's historicity are also supported by the oldest Jaina texts, which present Mahāvīra with sporadic mentions of ancient ascetics and teachers without specific names (such as sections 1.4.1 and 1.6.3 of theAcaranga Sutra).[26] The earliest layer of Jaina literature on cosmology and universal history pivots around twojinas: the Adinatha (Rishabhanatha) and Mahāvīra. Stories of Pārśvanātha andNeminatha appear in later Jaina texts, with theKalpa Sūtra the first known text. However, these texts present the tīrthaṅkaras with unusual, non-human physical dimensions; the characters lack individuality or depth, and the brief descriptions of thetīrthaṅkaras are largely modelled on Mahāvīra.[27] TheKalpa Sūtra is the most ancient known Jaina text with the 24tirthankar, but it lists 20; three, including Pārśvanātha, have brief descriptions compared with Mahāvīra.[27][28]
Early archaeological finds, such as the statues and reliefs nearMathura, lackiconography such as lions and serpents.[27][29] Two of the early bronze images of Pārśvanātha can be found onChhatrapati Shivaji Maharaj Vastu Sangrahalaya andPatna Museum dating back to the second century BCE to the first century CE.[30] A first century BCEAyagapata is inState Museum Lucknow containing the image of Pārśvanātha.[30] A seventh century CE statue was found in theAsthal Bohar village ofRohtak,Haryana.[31]Kankali tila image of headless Parsvanatha is dated from 100 BCE to 75 BCE.[32]
Pārśvanātha's biography with Jaina texts says that he preceded Mahāvīra by 273 years and that he lived 100 years.[33][4][3] Mahāvīra is dated toc. 599 – c. 527 BCE in the Jaina tradition, and Pārśvanātha is dated toc. 872 – c. 772 BCE.[33][34][35] According to Dundas, historians outside the Jaina tradition date Mahāvīra as contemporaneous with theBuddha in the 5th century BCE which, based on the 273-year gap, would date Pārśvanātha to the 8th or 7th century BCE.[4]
Section 2.15 of theĀcārāṅga Sūtra says that Mahāvīra's parents (Triśalā andSiddhārtha) were lay devotees of Pārśvanātha,[36][37][18] which "has led to the widespread scholarly conclusion that Mahāvīra must have renounced within Pārśva's ascetic lineage."[18] Despite the generally accepted historicity of Pārśva, some historical claims such as the link between him and Mahāvīra, whether Mahāvīra renounced in the ascetic tradition of Pārśvanātha, and other biographical details have led to different scholarly conclusions.[38] 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."[39]
Long points out "some scholars have suggested that Pārśvanātha and Mahāvīra were actually closer in time than the tradition claims",[9] referring to studies byMadhusudan Dhaky—who has identified certain Jaina 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 Jaina tradition, Pārśva 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]
Pārśvanātha was the 23rd of 24tīrthaṅkaras in Jaina tradition.[41]
He was born on the tenth day of the dark half of the Hindu month ofPausha to King Ashwasena and Queen Vamadevi ofVaranasi.[18][42][43] He is said to have been born 84,000 years after his predecessor,Neminatha.[44] His height is mentioned as 9hastas.[44] Pārśvanātha belonged to theIkshvaku dynasty.[45][46] Before his birth, Jaina texts state that he ruled as the godIndra in the 13th heaven of Jaina cosmology.[47] While Pārśvanātha was in his mother's womb, gods performed thegarbha-kalyana (enlivened the fetus). His mother dreamt 14 auspicious dreams, an indicator in Jaina tradition that atirthankar was about to be born.[48] According to the Jaina 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).[49]
Pārśvanātha 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, Pārśvanātha began practising the twelve basic duties of the adult Jaina householder.[49][note 3] He lived as a prince and soldier in Varanasi.[51] Thetemples in Bhelupur were built to commemorate place forthree kalyanaka of Pārśvanātha.[52][53][54]
According to theDigambara school, Pārśvanātha never married;Śvētāmbara texts say that he married Prabhavati, the daughter ofPrasenajit (king of Kusasthala).[55][56]Heinrich Zimmer translated a Jaina text that sixteen-year-old Pārśvanātha refused to marry when his father told him to do so; he began meditating instead because the "soul is its only friend".[57]
At age 30, on the 11th day of the moon's waxing in the month ofPausha (December–January), Pārśvanātha renounced the world to become a monk after seeing the image of his predecessor, Neminatha.[58][59][60] He removed his clothes and hair and began fasting strictly.[61] Pārśvanātha meditated for 84 days before he attainedomniscience under adhaataki tree near Benares.[62] His meditation period included asceticism and strict vows. Pārśvanātha's practices included careful movement, measured speech, guarded desires, mental restraint and physical activity, essential in Jaina tradition to renounce the ego.[61] According to the Jaina texts, lions and fawns played around him during his asceticism.[60][note 4]
Ahichchhatra is believed to be the place where Pārśvanātha attainedKevala Jnana (omniscience). According toVividha Tirtha Kalpa, Kamath in an attempt to obstruct Pārśvanātha from achievingKevala Jnana caused continuous rain. Pārśvanātha 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 Jaina temples are built to commemorate Pārśvanātha attainingKēvalajñāna kalyāṇaka.[64][65] On the 14th day of the moon's waning cycle in the month ofChaitra (March–April), Pārśvanātha attained omniscience.[66] Heavenly beings built him asamavasarana (preaching hall), so he could share his knowledge with his followers.[67]
After preaching for 70 years, Pārśvanath attainedmoksha atShikharji onParasnath hill[note 5][70][71] at the age of 100 on Shravana Shukla Saptami according to Lunar Calendar.[18][44] Hismoksha (liberation from the cycle of birth and death) in Jaina tradition[43] 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[72] by offering NirvanaLaddu (Sugar balls) and reciting ofNirvana Kanda. Pārśvanātha has been calledpurisādāṇīya (beloved of the people) by Jains.[73][74][75]
Jaina mythology contains legends about Pārśvanātha's human and animal rebirths and the maturing of his soul towards inner harmony like legends found in other Indian religions.[76][note 6] His rebirths include:[78]
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.[81]
Agnivega was reborn as a god with a life of "twenty-two oceans of years", and the serpent went to the sixth hell.[87] The soul of Marubhuti-Vajraghosa-Sasiprabha-Agnivega was reborn as Pārśvanātha. He saved serpents from torture and death during that life; the serpent godDharanendra and the goddessPadmavati protected him, and are part of Pārśvanath's iconography.[33][88]
According to theKalpa Sūtra (aŚvētāmbara text), Pārśvanātha had 164,000śrāvakas (male lay followers), 327,000 śrāvikās (female lay followers), 16,000sādhus (monks) and 38,000Sadhvis oraryikas (nuns).[78][89][90] According to Śvētāmbara tradition, he had eightganadharas (chief monks): Śubhadatta, Āryaghoṣa, Vasiṣṭha, Brahmacāri, Soma, Śrīdhara, Vīrabhadra and Yaśas.[72] After his death, the Śvētāmbara believe that Śubhadatta became head of the monastic order and was succeeded by Haridatta, Āryasamudra andKeśī.[59]
According toDigambara tradition (including theAvasyaka niryukti), Pārśvanātha had 10 ganadhars and Svayambhu was their leader. Śvētāmbara texts such as theSamavayanga andKalpa Sūtras cite Pushpakula as the chiefaryika of his female followers,[89] but the DigambaraTiloyapannati text identifies her as Suloka or Sulocana.[56] Pārśvanātha'snirgrantha (without bonds) monastic tradition was influential in ancient India, with Mahāvīra's parents part of it as lay householders who supported the ascetics.[91]
The time period between Pārśvanātha andMahāvīra was only 250 years, which is relatively short when compared to the periods between any two consecutivetīrthaṅkaras. According to ancientŚvetāmbara texts such asUttaradhyayana Sutra, owing to this short period of time between both thetīrthaṅkaras, monks of Pārśvanātha's lineage existed during Mahāvīra's time period.Keśiśramanācharya, a monk of Parhsvanatha's lineage, is also said to have metGautama Swami, the prime disciple of Mahāvīra.[92] Pārśvanātha'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.[93]
Keśī's (the 4th head of the monastic order in Pārśvanātha's monastic lineage) discipleSwayamprabhasūriwent on to create thePorwal andSrimali castes by preachingJainism and strongly opposinganimal sacrifice inBhinmal and Padmavati region of present-dayRajasthan.[94][95][96] Later, Swayamprabhasuri's discipleRatnaprabhasūripreached Jainism inOsian and created theOswal caste.[97][98][99][100] The monastic lineage ofUpkeśa Gaccha is particularly important as it narrates thehistory of Jainism beforeMahāvīra and describes the creation of three of the most prominent castes of Jaina followers. It also suggests the antiquity of the Śvetāmbara tradition and that white-clad ascetics were the original followers of Jainism and of Pārśvanātha, who preceded naked ascetics of theDigambara sect.[93][92]
Karakandu was a great devotee of the 23rd Jaina tīrthaṅkarasPārśvanātha who preached Jainism in Kaliṅgaaround 850 BCE.Also Jaina 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 Jaina tīrthaṅkarasMahāvīra.[101] According to Kanakmara, Karakanda had very strong faith in the teachings of the 23rd Jaina tīrthaṅkarasPārśvanātha 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.[102]
Texts of the two major Jaina sects (Digambara and Śvētāmbara) have different views of Pārśvanātha and Mahāvīra's teachings, which underlie disputes between the sects.[103][104][105][106] Digambaras maintain that no difference exists between the teachings of Pārśvanātha and Mahāvīra.[104] According to the Śvētāmbaras, Mahāvīra expanded the scope of Pārśvanātha's first four restraints with his ideas onahimsa (non-violence) and added the fifth monastic vow (celibacy) to the practice of asceticism.[107] Pārśvanātha did not require celibacy,[108] and allowed monks to wear simple outer garments.[103][109] Śvētāmbara texts such as section 2.15 of theĀcārāṅga Sūtra say that Mahāvīra's parents were followers of Pārśvanātha,[36] linking Mahāvīra to a preexisting theology as a reformer of Jaina mendicant tradition.
According to the Śvētāmbara tradition, Pārśvanātha and the ascetic community he founded exercised a fourfold restraint; Mahāvīra stipulated five great vows for his ascetic initiation.[110][111] This difference and its reason have often been discussed in Śvētāmbara texts.[112]
TheUttardhyayana Sutra[113][114] (a Śvētāmbara text) describesKeśin Dālbhya as a follower of Pārśvanātha andIndrabhuti Gautama as a disciple of Mahāvīra 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".[115]
According toWendy Doniger, Pārśvanātha allowed monks to wear clothes; Mahāvīra recommended nude asceticism, a practice which has been a significant difference between the Digambara and Śvētāmbara traditions.[116][117]
According to the Śvētāmbara texts, Pārśvanātha's four restraints wereahimsa,aparigraha (non-possession),asteya (non-stealing) andsatya (non-lying).[33] Ancient Buddhist texts (such as theSamaññaphala Sutta) which mention Jaina ideas and Mahāvīra cite the four restraints, rather than the five vows of later Jaina texts. This has led scholars such as Hermann Jacobi to say that when Mahāvīra and the Buddha met, the Buddhists knew only about the four restraints of the Pārśvanātha tradition.[106] Further scholarship suggests a more complex situation, because some of the earliest Jaina literature (such as section 1.8.1 of the Ācārāṅga Sūtra) connects Mahāvīra with three restraints: non-violence, non-lying, and non-possession.[118]
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.[106] Digambaras have a sizable literature, however, which explains their disagreement with Śvētāmbara interpretations.[106] Prafulla Modi rejects the theory of differences between Pārśvanātha's and Mahāvīra's teachings.[104]Champat Rai Jaina writes that Śvētāmbara texts insist on celibacy for their monks (the fifth vow in Mahāvīra's teachings), and there must not have been a difference between the teachings of Pārśvanātha and Mahāvīra.[119]
Padmanabh Jaini writes that the Digambaras interpret "fourfold" as referring "not to four specific vows", but to "four modalities" (which were adapted by Mahāvīra into five vows).[120] Western and some Indian scholarship "has been essentially Śvētāmbara scholarship", and has largely ignored Digambara literature related to the controversy about Pārśvanātha's and Mahāvīra's teachings.[120]Paul Dundas writes that medieval Jaina 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.[118]
TheKalpa Sūtra contains biographies of thetīrthaṅkaras Pārśvanātha and Mahāvīra.[121]Vyākhyāprajñapti sūtra is one of the earliest texts mentioning Pārśvanātha as Arhat.[122]Uvasagharam Stotra is an ode to Pārśvanātha which was written by sageBhadrabahu.[123]Jinasena'sMahapurāṇa includes "Ādi purāṇa" andUttarapurāṇa. It was completed by Jinasena's 8th-century disciple, Gunabhadra. "Ādi purāṇa" describes the lives ofRishabhanatha,Bahubali andBharata.[124]Pārśvabhyudaya by Jinsena is a narration of the life of Pārśvanātha.[125]Bhayahara Stotra composed byAcharya Manatunga, 7th century, is an adoration of Pārśvanātha.[126]Sankhesvara Stotram is hymn to Pārśvanātha compiled byMahopadhyaya Yashovijaya.[127]Shankheshwar Pārśvanath Stavan, hymn dedicated to Shankheshwar Pārśvanath, is one of the most performed Jaina prayer.[128]
Pasanaha-chairu is a hagiography of Pārśvanātha composed by Shridhara in 1132 AD.[129]Pārśvanath bhavaantar is akirtan (devotion song), compiled by Gangadas in 1690 AD, which narrates life of previous nine births.[130] The medieval forty-four verse hymnKalyanamandira stotra, composed by Digambar kumudachandra, is a praise to Pārśvanātha is popular among both Digambar and Śvētāmbara.[131]Pārśvanātha charite is a poem composed by Shantikirt Muni in 1730 AD, this poem narrates the seven siddhis of Pārśvanātha.[132]
Guru Gobind Singh wrote a biography of Pārśvanātha in the 17th-centuryParanath Avtar, part of theDasam Granth.[133][134]
Pārśvanātha is a populartirthankar who is worshiped (bhakti) with Rishabhanatha,Shantinatha,Neminatha and Mahāvīra.[135][136] He is believed to have the power to remove obstacles and save devotees.[137] In Shvetambara tradition, there are 108 prominent idols of Pārśvanath idols these idols derive their name from a geographical region, such asShankheshwar Pārśvanath andPanchasara Pārśvanath.[138]
Pārśvanātha is usually depicted in alotus orkayotsarga posture. Statues and paintings show his head shielded by a multi-headed serpent, fanned out like an umbrella. Pārśvanātha'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.[33][88]
Serpent-hood iconography is not unique to Pārśvanātha; it is also found above the icons ofSuPārśvanātha, the seventh of the 24tīrthaṅkaras, but with a small difference.[139] SuPārśvanātha's serpent hood has five heads, and a seven (or more)-headed serpent is found in Pārśvanātha icons.[140] Statues of bothtīrthaṅkaras with serpent hoods have been found in Uttar Pradesh and Tamil Nadu, dating to the 5th to 10th centuries.[141][142] Earliest images of Pārśvanātha having seven snakes over his head date back to first century BCE.[140]
Archeological sites and medieval Pārśvanātha iconography found in temples and caves include scenes andyaksha. Digambara and Śvētāmbara iconography differs; Śvētāmbara art shows Pārśvanātha with a serpent hood and aGanesha-likeyaksha, and Digambara art depicts him with serpent hood and Dhranendra.[143][144] According to Umakant Premanand Shah, Hindu gods (such as Ganesha) asyaksha and Indra as serving Pārśvanātha, assigned them to a subordinate position.[145]
TheParsvanatha ayagapata, a circa 15 CEayagapata excavated fromKankali Tila, is a tablet of homage dedicated to Pārśvanātha.[146][147] The table represents Pārśvanātha in the center surrounded by a bunches of lotus.[148] Pārśvanātha 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.[30][56][149]
TheKahaum pillar, erected in 460 CE during the reign ofSkandagupta,Gupta Empire,[150][151] bears an inscription that is adoration toArihant and features a carving of Pārśvanātha.[152][153][154]
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Pārśvanātha is one of the five most devotionally revered tīrthaṅkaras, along with Mahāvīra, Rishabhanatha, Neminatha and Shantinatha.[135] Various Jaina 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 tīrthaṅkaras achievednirvana, along with Pārśvanātha.[69]Shankheshwar Pārśvanath[78] in northernGujarat, along with MountShatrunjaya is considered the holiest shrine amongŚvētāmbara murtipujaka.[161] The replicas of Pārśvanath temples are popular among Śvētāmbara murtipujaka, for example,Godiji is located inSindh has a replica inMumbai. According to Jaina belief, worshipping these local replication idols allow them to directly worship to the original idol.[162] Pārśvanath 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.[163]
Important Pārśvanātha temple complexes include:Shikharji (Sammet Sikhar) in Jharkhand,Mirpur Jaina Temple,Kanakagiri Jaina tirth,Panchasara Jaina temple,Humcha Jaina temples,Ahi Kshetra,Kallil Temple,Mel Sithamur Jaina Math,Pateriaji,Nainagiri,Kundadri,Bijoliaji,Jirawala,Gajpanth,Andeshwar,Bada Gaon,Akkana Basadi, andGuru Basadi.
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