Shreedhar Swami Ki Nirvan Bhumi Kundalpur

Here is a comprehensive summary of the provided Jain text:

The book "Shreedhar Swami ki Nirvan Bhumi Kundalpur" by Jaganmohanlal Jain argues that Kundalpur in the Damoh district of Madhya Pradesh is the Nirvana (liberation) land of the last Kevali (omniscient being), Shreedhar Swami.

The author begins by referencing classical Jain texts like the Tiloypannatti and Nirvan Kand, which mention the Nirvana land of Shreedhar Swami. He notes that previous scholars have attempted to identify this location over the past two decades. This article aims to present the reasons and evidence supporting Kundalpur as Shreedhar Swami's Siddha Bhumi (land of liberation).

Understanding Kevalis and Shreedhar Swami:

• The text clarifies the concept of Kevalis, explaining that there are different types.
  • Anubaddha Kevali: Those who attained omniscience after the Tirthankara and became prominent preceptors in the lineage.
  • Ananubaddha Kevali: Those who attained omniscience but were not in the direct line of succession.
• Each Tirthankara had a different number of Anubaddha and Ananubaddha Kevalis. For example, Lord Mahavir had 700 Kevalis in his Samavasharan (assembly), with only 3 being Anubaddha Kevalis.
• The Anubaddha Kevalis after Lord Mahavir were Gautam Ganadhar, Sudharmacharya, and Jambu Swami. After Jambu Swami, the lineage continued with Shrutakevalis (who possessed knowledge of all scriptures but not omniscience), such as Vishnunandi, Nandimitra, Aparajit, Govardhan, and Bhadravahu (First).
• The text asserts that Shreedhar Swami was the last among the 700 Ananubaddha Kevalis, who attained liberation in Kundalgiri according to the Tiloypannatti.

Evidence for Kundalpur as Kundalgiri:

1. Geographical Description: The author's attention was drawn to Kundalpur near Damoh due to its name. The mountain here is circular (Kundalakar), suggesting the name Kundalgiri. No other prominent mountain with this description exists.
2. Puajyapada's Dashabhakti (Nirvan Bhakti):
   • This text lists various Nirvana lands, including "Kundal" and "Medhak" (Medhagir).
   • The mention of "Kundal" separately, similar to "Medhak" for Medhagir, implies Kundalgiri is an independent Nirvana land, not part of the "five hills" complex.
   • The text clarifies that the "five hills" (Ratnagiri/Rushigiri, Vaibhargiri, Vipulachal, Balhaka, Pandu) do not include Kundalgiri by name in any of the known lists (Jain or Buddhist). This reinforces Kundalgiri's status as a separate Nirvana site.
   • A Prakrit passage from Nirvan Bhakti also mentions "Nirvan Kundali Vandye" (I worship the Nirvana Kundali), further associating the name with liberation.
3. Shape of the Mountain: The mountain's shape is described as being like a coiled snake (Kundali) or circular (Kundalakar). This physical characteristic aligns with the name "Kundalgiri."
4. The Name "Kundalpur": The author dismisses the argument that because the village is called Kundalpur, it cannot be Kundalgiri. He explains that the village is named after the adjacent mountain, Kundalgiri.
5. Distinction from Pandugiri: The text argues against equating Kundalgiri with Pandugiri (Ramgiri), which is also circular. It highlights that Yativrushabhacharya himself mentions "Pandu" and "Kundalgiri" as separate locations in his work, making such an equation invalid.
6. Absence of Kundalgiri in "Five Hills": If Kundalgiri were one of the five hills of Rajgir, ancient texts would have likely named it within that complex. Its absence from these lists further strengthens its independent identity.

Historical and Archaeological Evidence at Kundalpur:

• Ancient Origins and Miracles: Kundalpur is considered an "Atishay Kshetra" (miracle-endowed land). The text recounts an incident where Mughal soldiers attempting to vandalize idols were attacked by bees.
• Artistic Significance: The site features art from the 6th century. There is also a Jainetar (non-Jain) temple, the "Brahma Mandir," also attributed to the 6th century.
• Temple Construction: The presence of a large temple and idol, along with 57 other Jain temples dating between the 11th and 19th centuries, suggests it was a significant spiritual site. The author argues that such construction in a then-remote area would only happen if it were a revered "Siddha Bhumi."
• Inscriptions and Renovation:
  • A 1757 VS (1700 AD) inscription details the renovation of the site by disciples of Acharya Yashahkirti, including Lalitkirti, Dharmakirti, Padmakirti, Surendrakirti, and Suchandragana. Suchandragana, finding the place dilapidated, undertook renovation with alms. His disciple, Brahmachari Nemisagar, completed the work.
  • A legend connects the renovation to Bhattarak Chandrakirti, who was led to the site by a deity in disguise and initiated the renovation. This legend aligns with the inscription.
  • The renovation occurred during the reign of Maharaja Chhatrasal of Bundelkhand. It's also mentioned that Chhatrasal himself took refuge there during a difficult period and later commissioned construction like ponds and stairs out of devotion.

The Decisive Proof:

• The most crucial piece of evidence comes from the author's visit in 1967. In the courtyard of the main temple, under a chhatri (canopy), he found a pair of footprints inscribed with the words: "Kundalgirau Shree Shreedhar Swami" (Shree Shreedhar Swami at Kundalgiri).
• Initially, the author assumed these were the footprints of some "Bhattarakas" (great scholars/monks). However, upon cleaning and closely examining the inscription at the base, he confirmed the clear mention of Shreedhar Swami's name, thus validating his long-held belief.
• The presence of this chhatri, which is ancient, further supports the idea that this was a place of veneration, specifically for Shreedhar Swami.
• An inscription on a dilapidated idol from 1501 VS refers to the place as "Nishdhika" (a term for a place of spiritual practice or liberation).

Conclusion:

Based on the scriptural references, geographical suitability, historical inscriptions, architectural evidence, and most importantly, the direct inscription of his name on his footprints, the author definitively concludes that Kundalpur (Kundalgiri) in Damoh, Madhya Pradesh, is indeed the Nirvana Bhumi of Shreedhar Swami. The author emphasizes that in the realm of spirituality, every seeker must act as a scientist, testing and discovering the truth for themselves.