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information automatically spreads all around from word to mouth. Other people drawn by this fame start visiting the place and beholding the image in hope of being blessed with the favours. This is enough for the idol to be accepted as miraculous and consequently that place becomes Atisaya kśetra.
In Jainism there is no concept of a creator or destroyer God. Instead Bhagavāna is accepted as a detached soul liberated from the cycles of rebirth and having a sublime self-content form. How surprising it is that in spite of this, people believe that he fulfilled their desires. When merit-karmas come to fruition the desired is accomplished on its own but people still accept that the attendant deity does that. The truth is that neither Bhagavāna nor the attendant deity bestows favours. Favours are automatically availed on fruition of merit-karmas. One should never go to the detached Bhagavāna for mundane desires. To him one should only go with a desire to get detached. If the devotion is sincere all the images of the detached Bhagavāna are miraculous.
Atiśaya Kśetras are spread all alround the country. A statewise list is as follows -
Uttar Pradesh
Pārasanatha fort, Baḍāgaon, Candavāra, Marsalganja, Trilokpura, Sathiyaon, Sirauna, Girāra, Saironajī, Pavājī, Kśetrapāla Lalitapura, Bālāvehața, Candapura-jahājapura, Dudhaī, Bānapura, Madanapura, and Karaguan.
Madhya Pradesh - Bajarangagaḍha, Thūbaun, Canderi, Bahurībanda, Sihaunia, Panagara, Patanāganja, Bandhā, Ahāra, Golākoța, Pacarāī, Papaura, Manaharadeva, Tālanapura, Maksi Pārsvanatha, Baneḍiyā, Bīnāvārahā, Gurīlagiri, Būḍhīcanderi, Khandāra, Lakhanādaun, Maḍhiā Jabalpura, Gandharvapuri, Panihāra-baraī, and Badnavara.
Rajasthan Śrīmahāvīrajī, Camatkārajī, Cāndakheḍī, Jhālarāpāṭana, Padampura, Vagherā, Narainā, Maujamābāda, Keśorāipāṭana, Cañcaleśvara Pārśvanatha, Vamotara, Andeśvara, Pārśvanātha, Nāgafaṇī Pārsvanātha, Kesariyājī, and Tijārā.
Gujarata - Ghogha, Mahua, Ankaleśvara, Sajod, Amījharī Pārsvanatha.
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