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Jaina Tradition and Mathura
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important role in trade activities and was somehow associated with Indian mythology.
The 23rd Tirthankara Pārsvanātha is also associated with Mathurā by the fact that his iconography matches a lot with Balarāma, an incarnation of Sesa, the legends and iconography of whom originated from Mathurā. Besides, Nāga cult was well associated with Mathurā and Pārsvanātha is also associated with it in the form of Nāga Dharanendra. The stupa at Kankālī Tīlā was earlier dedicated to Supārsva, the 7th Tirthankara and later on to Pārsva, the 23rd Tirthankara as the Jaina literature suggests it. Other references locate at Mathurā a park by the name Bhandīrvademsia (Bhandīravatamsaka) visited by Pārsvanātha. 34 Here, too, was the shrine of the Yaksa, Sudamsana to which people made pilgrimage. This reference indicates toward to important points-one is the thriving cult of local deities and second is the location and the ancient route which Pārsvanātha followed. This Yaksa has been identified as Yaksa Sudarśana. I would not hesitate in reading it Sudamsana which mean well-hooded one or a great serpent. Whatever might have been the perfect reading, there is no denying that at Mathurā, especially in this area near Bhāndira Udyāna, there were ancient local cults of yakșa and nāga which later on played an important role in the formation and propagation of Indian religions. I have identified this Bhāndira vana or udyāna by the same name, popular in Braj tradition. It is located about 25 kms from Mathurā, along river Yamuna, near Mānt (Māt). This Bhāndira vana with it's village name Chhahri is regarded as the place of their origin by a large number of north Indian Brahmans (Bhārdwaj, Tiwāri etc.). This site lies on one of the ancient trade route between Mathurā and SahetMahet. Before entering ancient Koil country (Aligrah district) it passed through Mathurā, Isāpur, Ghesanā, Rayā, Barnauli ki Dhai, Mānt (Māt), Bhandirvana, Bhadravana, Tentigaon, Ogāhā, Mīrpur, Naujheel etc. most of which are pre-Mauryan sites except a few Kusāna onwards sites. The antiquity of Bhāndira vana and Mānt sites date back to Kusāna times at least, the nearby Bhadra vana site along Yamuna dates back to P. G. W. (Painted Gray Ware) times (8th century BC). At Bhāndira vana, I observed few sculptural remains of 9th-10th century temple, which seems to be of Vaisnava cult but their Jaina link can not be out rightly rejected. When considering about Bhāndira udyāna, we should also keep in mind the fact that it served as a garden for rest and enjoyment on the highway and the settlement near it should be at a distance of few hundred meters from it as is the case of Bhadravana and Māt sites.
The last 24th Tīrthankara Mahāvīra is also said to have arrived at Mathurā during the reign of king Sridamana. 35 He is also said to have born at Mathruā in his previous birth.
After all this analysis, we can draw the conclusion that Mathura served as a very significant city in the history and development of Jaina religion and tradition. All the three indigenous texts of India draw inspiration from a common source which indicates towards some historicity in their tradition. At least for the last three Tīrthankara, their historicity cannot be denied with confirm proofs. In this paper, a humble attempt has been made by
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