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Jaina Rock-cut Caves in Western India lines shown on the stomach of all the standing Jina icons at Anjaneri and Ankai, hair shown on each shoulder of the Jina figures at Mohida and Ankai and peculiar way of showing fingers of standing Jinas with small figures of chauri-bearers underneath at Mohida and Mangi-Tungi. In spite of apparent close relationships between the caves from different sites at a particular point of time, each site displays individual peculiarities in terms of architectural, iconographic or stylistic norms.
SELECTION OF SITE LOCATION
The selection of each cave-site was determined by multiple factors. The strategic location of the site was one of the major factors behind selecting a site for the excavation of the caves. Most of these caves thrived near large, prosperous and apparently 'urban' towns. While some of these were seats of political power, some were important religious centres and some were commercial emporiums. All were very strategically situated, mainly on important highways and trade routes. In the case of many of the cave-sites such as Patne, Anjaneri, Ankai-Tankai, Tringalwadi, Daulatabad, Chandor, Bhamer and Nandagiri, there is a fort on the same hill as the caves or on a nearby hill, built in the Muslim period, but probably succeeding earlier garrisons of the area. This reveals the strategic importance of the area during the period of the caves and even in the later period.
Apart from these material factors, some psycho-symbolic undercurrents were also instrumental in the selection of a site. Many of these places were considered sacred from the ancient times. The elements like water, high hills with peculiar shapes and seemingly inaccessible nature, forest etc., which were crucial for the survival and appeared mysterious, had always fascinated humans and it is probably due to this reason that several such locations were selected and developed as tirthas, both in Brahmanical and Jaina contexts.
The Jainas had special fascination for high hills, which were considered sacred places and came to be divided into Siddhaksetras-places where Jinas and monks attained nirvāṇa and Atiśayakşetras-places where the icons were associated with some magical powers. The hills provided isolation and an ideal situation for contemplation and meditation. Secondly, the strenuous ascent involved in pilgrimage to tirthas on high hills fascinated the Jainas, who lay great emphasis on self-torture. Moreover, the climb to the peak gives the feeling of reaching out to the heavens, to a region away and above earth, the scene of mundane activities and hence creates a sense of spiritual elevation, both for the monks and the laity. Thus, the hills held special position and meaning in Jainism and so were favoured by the Jainas. Of the cave-sites under study, Chambhar and MangiTungi are considered Siddhaksetras as many munis and Balabhadras are believed to have attained nirvāṇa here. It is quite possible that these hills were originally used by the Jaina monks for meditation and some of them could have breathed their last here, probably following sallekhanā rite, as indicated by a large number of meditating figures of monks at Mangi-Tungi and pādukās at both these sites and apparent memorial nature of some of these sculptures. The hills preferred for the excavation of Jaina caves are some of the highest hills in the region, like Mangi-Tungi and Anjaneri. The distinct shapes of peaks at Mangi-Tungi and Anjaneri, the isolated conical shaped hill of the Chambhar Lena, pyramid shaped triple hills in the case of Pandu Lena must have played some role in their
