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Site: Location and Importance
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*Jambusvami Charitra', started by Dama Pandita and completed by Ratnasa in 1688 CE. The 11th chapter of this text, entitled 'Tirthavandana' describes the travels of maternal uncle of Jamukumar and lists all contemporary Jaina tirthas, scattered across the country along with the main icon. This text is based on a Gujarati text 'Jambusvami Rasa' by Brahmajinadasa (1459-1464 CE) and probably repeats the same list of tirthas as prevalent in 15th century CE (Akkole 1968: 192). Chimna Pandit (later half of 17th century CE) wrote a Marathi text 'Tirthavandana'. Muni Silavijaya, a Jaina monk, belonging to Tapagachha of Svetämbara sect, went on a pilgrimage of all the Jaina tirthakşetras, including Digambara tirthas. He visited tirthas of south India in 1674-75 CE and described all the places in the 'Tirthamala (Premi 1956b: 452).
The pilgrimage to these tirthas became popular and came to be associated with a specific purpose. As Upadestarangini says "Tirthayatra brings an end to a number of beginnings, success in money, devotion of sangha, fortune for good people, renovation of old chaityas, development of tirthas. It helps in following the sayings of tirthankaras in correct way, brining mokṣa near and gaining higher status of human and god" (Jnanavijayaji 1938: 25).
Thus, in both Brahmanism and Jainism, the concept of tirtha has evolved to cover a wide spectrum of meaning over the centuries. But at the core of it, is the same human element of fascination and awe for some natural features of the landscape as seen in most societies in the early stage of civilisation and the need to relate to it.
Development of a Sacred Place
How a religious site or tirtha develops is an interesting study, providing insight into the socio-economic contexts. In about 4th century BC the Jaina monks were allowed to travel only in a limited area, constituting modern state of Bihar, portions of U. P. and borders of Orissa and West Bengal as stated in Bṛhatkalpa (Deo 1954-55: 242), while the rest of the country was considered 'anarya'. It clearly suggests that the other parts of the country were not accessible or approachable for the Jainas as the sect had not spread in the area. Therefore, these areas were looked upon with suspicion and fear. But when Samprati declared these countries 'arya' or in other words, introduced the sect in these areas, a number of tirthas eventually sprang up in the 'forbidden area'. Similarly, some of the tirthas lost favour in later times due to a variety of reasons. Prabhas in Saurashtra, referred to as a 'kutirtha' in Nisithaviseśchurni is mentioned as good tirtha in Sthānanga (Deo 1954-55) and Avaśyakachurni (Jain, J. C. 1965: 473). In the same text, Prayaga, Shrimala and Kedar are also considered 'kutirthas', though these tirthas were considered Jaina tirthas earlier (Jain, J. C. 1965: 473). Possibly, later on these tirthas gained more popularity with the Hindus and thus were disfavoured by the Jainas. A similar trend is noticed in Brahmanism also. Laksmidhara, one of the earliest writers on tirthas, in the Tirthakanda of Krtyakalptaru (ca. 1110 CE) omits some of the famous Brahmanical tirthas, especially those in Orissa, which were mentioned by some of the later Puranas. Again, among the tirthas he mentions, he does not refer to some of the places within a tirtha, which are very popular today and were even mentioned by later works (Aiyangar 1942: xli-xlii). Obviously, these tirthas and some of the localities in already famous tirthas gained popularity later on. Similarly, some of the tirthas in Multan and Kashmir,
