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Site: Location and Importance
291 pass, through which runs the road from Pimpalner to Satana and Nasik. Further east are situated the Hindabari pass and the Thermal fort, while near the eastern extremity of this range is situated the Galna fort, commanding a pass route from south to north (Nasik District Gazetteer 1975: 3). Thus, this hill range occupied a very significant location, commanding a number of passes. According to the account of Travernier (1640-1666), an ancient trade route from Surat to Govalkonda passed through this area because of which the rulers of this area were very prosperous (Balsekar and Bhamre 2006: 90).
However, apart from the strategic position of the site and the fact that the area was a Jaina stronghold, the most important factor, which obviously worked in its selection, seems to be the hills themselves. These are the highest hills of the district, reaching up to the heights of 1326m in the case of Mangi and 1323m in the case of Tungi. The peaks are of the most peculiar shapes. Mangi peak is around 68m high and 48m at the base, while Tungi peak is around 97m high and 39m at the base. Square shaped Mangi peak and long, conical shaped Tungi peak (Plate 199), with their bare, perpendicular surfaces are very distinct in the landscape, noticeable even from a distance. The caves and icons surround these bare and high peaks, which requires one to do a 'pradaksiņā' of these peaks, following a very narrow and precarious path. These peculiar shapes of both the peaks and the seemingly inaccessible nature of the hills due to their heights seem to have played a role in the psyche of the Jainas, who prefer high hills for their tirthas as attested by a number of examples from the other parts of the country. Moreover, river Mosam flowing around 5 km south and river Panjra, flowing around 10 km north of the hills, both visible from the peaks must have attached sanctity to the area. The view from the peaks is breathtaking, especially the lake formed by the Panjra river, which is very distinct.
Development of the Site
It is thus clear that the site came into prominence in 9th-10th century CE when the lower two caves were excavated. The caves and icons continued to be added till about 15th century, though the focus shifted to the peaks above. During this period it emerged as an important tirtha and came to be considered a siddhakşetra, nirvāna place of Jaina monks and other semi-divine beings. It is quite possible that these isolated peaks were used by the monks for meditation and penance and some of them could have died here following the sallekhanā, voluntary submission to death under prescribed physical and mental conditions (Upadhye: 45). The depiction of a large number of monks/ācharya figures with padukās in front and numerous independent representations of padukās at the site suggest the memorial nature of some of the sculptures. The site appears to also have funerary association as according to a legend the krişna kunda on the ridge between the two peaks is supposed to be the place, where Narayanakrisna was cremated. The presence of monks and their ritual death associated sanctity to these hills, which emerged as a tirtha, a position, which it maintains till today.
Though the site was perhaps never forgotten as noticed by a number of literary references and the presence of a Maratha period temple, it has been popularised and developed recently. The ascent to the hills is provided with stairs, while the caves are renovated with modern structures. A parapet wall has been built around the two peaks. A large temple with a colossal icon is under construction at the base of the hill. There is a
