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Jaina Rock-cut Caves in Western India of Ellora point to the fact that the town was spread over a wide area, right up to the caves (Pathy 1980: 10).
From the above account, it is clear that the site remained a significant place right from the beginning. It was frequently visited by both local people as well as foreigners over the centuries. Of all the caves, it was and is Kailasa, which is most popular. It is the only cave, which is still in worship. Among the Jaina caves, only the Parsvanatha icon, referred to in the Marathi Jaina text is worshipped till today, though the visitors visit the lower caves also. Over the period, the site developed and the Ghrisnesvara temple and the Śiva tirtha were built. The Jainas added the Mahavira temple at the base of the hill, leading to the large Parshvanatha icon. The ascent to the icon was provided with steps, while the icon itself was painted and housed in a structure. Another cave, J29 is also renovated and worshipped, but it is the Parsvanatha icon, which is most important.
Thus, the site has been a very important religious centre. The factors responsible for its selection seem to be its location along an important route, close to important historical and medieval towns. While in the early historic period, Paithan was an important urban town, during the medieval period, Devagiri or Daulatabad grew into a capital town. The fact that the site is mentioned in a number of texts and the way it is referred to, mostly in context of proximity to Daulatabad point at the fact that it was easily accessible and along the route, which was in use throughout. However, another important reason why the site was chosen is perhaps the sanctity attached to it, derived from the river Yelganga flowing through it. The river rises in the nearby hills and flows down near Cave XXIX, forming a striking waterfall, especially during the rains. The small Saivite caves are cut on both the banks of the river. Due to the strategic position as well as the river flowing through the hills, the site developed as an important religious centre. It must have been held sacred when Buddhists occupied it, soon followed by the Hindus and the Jainas.
By the Rashtrakuta period, the Jainas had come into prominence in Maharashtra as attested by a number of Jaina places of worship coming into existence. Thus, it is not surprising to find Jainas excavating caves in the 9th century CE at a site, which was a flourishing religious centre as well as a large, prosperous town. However, it was only Jainas, who continued the excavation activity as late as the 13th century CE, probably due to their increased influence by this time.
MANGI-TUNGI
Excavated in the highest twin peaks of the Nasik district in the Selbari range and revered as the nirvana spot of Rama, Hanuman, Sugriva, Gavaya, Gavaksa, Nil, Mahanil and other ninetynine crore Munis, the Jaina caves at the present site are spread over a long period, from around 9th century to the 14th-15th century CE. The site had been an important Jaina centre for a long time as attested by a number of inscriptional as well as literary references to it.
Epigraphic references
There are no inscriptions in the lower caves, which belong to the early period of 9th-10th centuries. Of the upper caves, those on the Tungi peak do not contain any inscriptions,
