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InJainism, atīrtha (Sanskrit:तीर्थ "ford, a shallow part of a body of water that may be easily crossed") is a passage acrosssamsara first blazed by aTirthankara. The word is used to refer to Jainpilgrimage sites, and to the four sections of thesangha. Atirtha provides the inspiration to enable one to cross over from worldly engagement to the side ofmoksha.[1]
Jaintirthas are located throughout India. Often atirtha has a number of temples as well as residences (dharmashala) for the pilgrims and wandering monks and scholars.
The termtīrtha (Sanskrit: तीर्थ) is derived from the verbal roottṛ, meaning "to cross over". In the context ofJainism, it refers to a "ford" or a "crossing place" that enables the soul to cross the ocean ofSaṃsāra (the cycle of birth, death, and rebirth) and attainMoksha (liberation).[2]
In Jain doctrine, the termtīrtha has a dual application, referring both to the religious community and to sacred geography.[3]
1. The Community (Saṅgha): In its primary canonical sense, atīrtha refers to the four-fold religious order (Chaturvidha Saṅgha) established by atirthankara.[4] This community consists of four categories of devotees:[4]
According to Jain philosophy, the establishment of this social order creates the metaphorical "ford" through which followers can cross the cycle of rebirth.[4]
2. The physical place (Kṣetra): In common usage,tīrtha refers to specific physical locations—temples, mountains, or cities—that are sanctified by their association with thetirthankaras or other enlightened ascetics.[5] These sites are viewed as energetic focal points that facilitate spiritual progress.
Scholars note a distinct theological difference between the Jain concept oftīrtha and that found in other Indian traditions, particularlyHinduism. According to sociologistVilas Sangave, while the Hindu concept oftirtha often involves visiting sacred rivers or locations to "dispel demerit" or wash away sins, Jain theology rejects the notion that physical objects or rivers can cleanse moral impurities.[6]
Instead, a Jaintīrtha is defined strictly by its soteriological function. It is intended to serve as a site forĀtma-jāgṛti (self-awakening or self-enlightenment).[6] The physical site acts as a catalyst for the pilgrim, inspiring them to cultivate the virtues of thetirthankaras and to engage in austerity (tapas) and meditation, which ultimately leads to the shedding ofkarma (nirjarā).[6]
In Jain theology, the act of pilgrimage (yātrā) is not merely a devotional journey but a structured religious activity with specific soteriological (salvation-oriented) goals. Scholars identify two distinct but overlapping motivations for undertaking a pilgrimage: the ascetic goal of sheddingkarma (nirjarā) and the lay goal of acquiring merit (puṇya).
Geographically, thetirthas are divided into six quarters:[9]
Pilgrimage sites are owned either by the Digambara sect or theŚvetāmbara sect. Some of the majorŚvetāmbara pilgrimage sites include: -
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