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Aloka Parasher-Sen, Renunciation and Pilgrimage in Jainism
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surrounded by man-made structures that then became the focal point of pilgrims over the ages. Based on the data provided by Settar some examples of the above can be given. Shravana Belgola is in fact a place that was known for its two hills called Candragiri (small hill) and Vindhyagiri (Big Hill). The historical name that occurs in the inscriptions frequently to describe this place is Katavapra or Kalvappu. This occurs with several suffixes in the inscriptions of the period between the 7th to the 12th century A.D. like giri (hillock), saila (rock-bed), tīrtha (holy centre), durgā, (fort), parvata (mountain), rsigiri (hillock of monks), and tirthagiri (hillock of pilgrimage). After the excavation of the colossus in the 10th century A.D. the entire complex came to be called Gommatatirtha or Gommatapura. In fact, it has been pointed out that it was only after the 12th century that Belgola is mentioned as a tīrtha in several inscriptions from there.26 Settar informs us that “...the tirtha seems to have attracted visitors to settle down around the pond" and therefore, the connotation of it being a nagara or town only occurs in the records of the 14th century and after?? when the composite term Belgolanagara occurs. Thus, Belgola, literally meaning the white pond, was first hailed as a tīrtha in the early 12th century when it gradually began to grow as a township between the 12th and the 14th century A.D. to finally, become the headquarters of the nādu in the 15th century. In some records of the 19th century Shravana Belgola is hailed as the Kashi of the South because of the substantial increase of its spiritual importance.28 The general impression is that it is only because of the presence of the Gommateśvara colossus, carved in the 10th century that pilgrims thronged to this place through the ages. However, contrary to this, Settar writes: "Though the colossus is the most important object which attracts millions of visitors today, its importance is subordinated to the sepulchral hill and the holy pond throughout the history of Shravana Belgola."29 The sanctity of this place to the Jaina laity must now be explained. During the 3rd century B.C. and even as late as the 7th century A.D. the environs of Shravana Belgola were anything but hospitable to the householders. It was surrounded by high peaked mountains and situated amidst lowlands and a valley that was still inaccessible. Legend informs us that the first migrations here were due to the fact that there was a famine in the north. The monks who wanted to perform austerities were of course drawn to the place because of the secluded environment that was most suitable for them if they desired to mortify their body and invite death. This can be contrasted with the urges of a pilgrim who comes to a place to show reverence and then wants to record his or her gift or dāna to the place. In this way the laity left an inedible mark of their visit that becomes the reference point for later generations of pilgrims to follow.
26 Ibid., p. 5. 27 Ibid., p. 7. 28 Ibid., p. 5. 29 Ibid., p. 7.
