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Jaina Rock-cut Caves in Western India Jivantaswami Mahavira at Ujjain (Shah 1974a: 86). Brhatkalpabhasya also refers to it and the Tika on this work gives a full account of the conversion of Samprati to Jainism by Arya Suhastin during the ratha-yatra festival of this image at Ujjain (Shah 1974a: 86). The city of Ujjain is also associated with the famous Jaina saint Kalakacharya. The story of the abduction of Kalakacharya's sister and a Jaina nun, Sarasvati, by king Gardhabhilla of Ujjain and Kalakacharya's revenge on him with the help of Shahis or Sakas is quite famous. Dasapura or modern Mandsor was also a stronghold of Jainism as suggested by the tradition of Goshthmahila establishing an independent doctrine in the town in 1st century CE, association of a number of Svetambara monks with the town and a reference to Tosaliputta's stay in a park near the town in Avaśyakaniryukti (Chatterjee 1978: 104).
However, the earliest archaeological evidences appear in the Gupta period.
Western India:
There is a reference to Saurastriya sakha in Theravali, which is supposed to have originated from Rsigupta, a disciple of Suhasthin, assigned to the 3rd century BCE (Chatterjee 1978: 96). Thus, it seems that the sect was introduced in Saurashtra at least in the 3rd century BCE. Another 1st century BC inscription has been found at Girnar (Chatterjee 1978: 96). The hill of Girnar is traditionally associated with twenty-second tirthankara Aristanemi, who is supposed have attained nirvana here. According to Digambara tradition given by Virasenacharya, Acharya Dharasena taught scriptures to Pushpadanta Bhutabali in the Chandrasala cave near Girinagara or Girnar (Shah 1974a: 90). However, definite evidence in the form of a stone inscription from a cave at Junagarh appears in the 2nd century CE (Chatterjee 1978: 98).
As far as Rajasthan is concerned, there is a definite evidence of the existence of Jainism in the 2nd century BCE. It is in the form of a stone inscription from Badali in Ajmer district, which though claimed to date back to the 5th century BCE (Jain, K. C. 1963: 8), is accepted as dating back to the 2nd century BC (Chatterjee 1978: 39-40). Moreover, a Madhyamika śakha is mentioned in Theravali, named after the town of Madhyamika near Chittore (Chatterjee 1978: 39). Apart from these, there are literary traditions of later period, which claim that Mahavira himself visited Srimala and Abu (Jain, K. C. 1963: 8), which are nothing but fabrications to glorify famous sites of later date.
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A number of cities in northwest India are associated with Jainism from early days. Taxila is associated with Bahubali, who installed a jewelled dharma chakra here (Chatterjee 1978: 97). Simhapura, the birthplace of eleventh tirthankara Sreyamsanatha is identified with Simhapura of Punjab (Chatterjee 1978: 97). According to Bhagavati Sutra, Mahavira had gone to Vitabhayapattana in Sindhu-Sauvira (Shah 1974a: 86). The Avasyakachurni of Jinadasa (7th century CE) gives an account of the queen of Uddayana of Vitabhayapattana, as worshipping a Jivantswami sandalwood image of Mahavira, which was later carried off by Pradyotana of Avanti and continued to be worshipped at Vidisa (Shah 1974a: 86). One cannot rely much on such legendary traditions. However, a reference to Audambarika sakha, which originated from Rohana in the 3rd century BC in
