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PREFACE : XLV created between the 1" and the 5th century AD, though there is no clear indication of the Jaina places of pilgrimage, the descriptions pertaining to the places associated with the auspicious events in the lives of the Lords Prophets, particularly places of their births and liberation, are found. The references to dispersal of the mortal remains of the Lords Prophets such as their ashes etc. into the Sweet water occan (K'sira-samudra) are also found therein. In the Jambūdvīpa-prajrsapti there is a mention of the construction of a dome (Stūpa) at the place of liberation of Lord Rsabhadeva.** In the canonical literature of this period, besides the mentions of temples etc, constructed in the heavens and at the tops of some mountains and the Nandīśvara dvīpa, we also find the descriptions of the gods going and celebrating at the Nandīśvara dvípa on certain auspicious days. Although there are mentions of Jina temples and domes in these works, there are, however, no mentions of pilgrimages to these places by the human followers of the faith. We expect that if any scholars have come across such mentions, they be brought to our notice.
From the iscriptions on the Jina idols, frescoes and domes found at Lohānipur and Mathura, depicting marches of the devotees carrying lotus flowers for the purpose of Jina-worship, it becomes clear that the practice of constructing Jina temples and worshiping Jina idols had become prevelent even in the third century BC. However, the absence of the mentions of tīrtha and
33 A. Samavāyānga, Samavāya 225/ 1.
B. Āvaśyaka Niryukti, 382–84. 34 A. Jambūdvīpa Prajñpti, 2/ 111.
B. Avasyaka Niryukti, 48.
C. Sanavāvānga, 3-4/ 3. * Jambūdvīra Prajñapti (Jambuddīvapannatti), 27 11+22.
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