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Jaina Rock-cut Caves in Western India mentioned by Alberuni and Kalhan are omitted in later Puranas (Aiyangar 1942: xliixliii), probably due to the fact that these areas came to be occupied by the Muslims and were so disfavoured because of unstable, political conditions.
Thus, as to why a particular place developed as a prominent religious site or a tirtha of a particular sect at a particular point of time greatly depends upon the position of the sect at that time, along with other socio-economic and political factors. The sites, which develop as thriving religious places of Jainas must have been on an important location from earliest times or must have been considered sacred among the local population before it was taken over by the Jainas. It is therefore necessary not only to explore the factors behind the choice of the site, but also to determine why did the Jainas choose it at the particular point of time. The appearance of a number of cave-sites of Jainas in the early medieval period clearly points to the improved position of Jainism in Maharashtra. Again, emergence of a number of Jaina worship sites in the given period does not necessarily mean the increase in the population of Jainas, though it also must have been a factor. But more importantly, it indicates better economic resources and influential position of the community during the period. A recent study on the tirtha of Hastinapur clearly explains this point (Balbir 1990). This tirtha, which was almost forgotten and was an insignificant village some years ago, though a Jaina tirtha during the 14th to the beginning of 17th century CE, has now developed as an important Jaina tirtha mainly due to the conscious efforts by the rich Jaina community in the past few years. In fact a number of old sites are revived and a large number of Jaina temples have come up in recent years. This fresh revival of old sites as well as the emergence of a number of new sites in recent years does not indicate any sudden increase in Jaina population, but rather indicates cultural awareness and change of religious attitudes among the Jainas, better economic resources, influential position in the society and possibly a need to make a show of wealth and status.
The point to be emphasized here is how a religious site develops due to a number of factors, how it emerges as a 'tirtha' and what it requires to sustain it as a living tirtha. A site might emerge to fulfill the needs of a considerable number of Jaina population in the surrounding area, when the community is economically resourceful and influential in the society. The site might also be chosen for various other socio-economic and psychosymbolic reasons, though not always consciously at work. It thrives and develops on the economic resources of the donors and sometimes also due to the conscious efforts of the community. And in many cases, it loses its importance and is finally forgotten mainly due to the shift of Jaina population resulting in the loss of patronage as seen in case of Pavagarh, which was abandoned in the middle of the 19th century because the large town of Champaner at the base of the hill was completely ruined due to various reasons and was deserted (Nahata 1939: 147). In recent times many of such 'forgotten' sites have been revived with great pomp, which suggests the vast economic resources of the Jaina community and the conscious, determined efforts in this direction.
The importance of a particular site is indicated by the presence of other architectural remains and/or inscriptions at the site and the mention of the site in contemporary literature as well as the inscriptions. A review of epigraphic data and literary traditions and a look at the location of each of the cave-sites has been attempted
