Siddhakshetra Kundalgiri

Here's a comprehensive summary of the provided Jain text, "Siddhakshetra Kundalgiri" by Fulchandra Jain Shastri, focusing on the identification and significance of Kundalgiri as a Siddha-kshetra (sacred site of liberation):

The book, "Siddhakshetra Kundalgiri," authored by Acharya Pandit Phoolchandra Shastri, delves into the historical and geographical identification of Kundalgiri as a sacred site from which numerous Jain monks attained liberation (moksha). The text establishes India as a land where countless monks have achieved liberation and will continue to do so, leading to the presence of Jain Siddha-kshetras across the country.

Key Evidence and Arguments for Kundalgiri:

1. Literary Citations:

   • Trilok Prajñapti: This ancient text, a foundational work in Jain cosmology, mentions that a monk named Shridhar attained moksha from Kundalgiri. It describes him as an "Ananubaddha Kevali" (a Kevali whose spiritual state is not continuously inherited). The text specifically states, "Kundalgirimmhi charimo kevalanisu siridharo siddho" (In Kundalgiri, Shridhar is the last among Kevalis to attain Siddhahood). This is presented as a crucial piece of evidence.
   • Nirvana Bhakti (Prakrit and Sanskrit): Both Prakrit and Sanskrit versions of "Nirvana Bhakti" (a devotional text praising liberated souls) affirm Kundalgiri as a Siddha-kshetra. The Sanskrit version further helps in pinpointing its location by mentioning it in proximity to other known Siddha-kshetras such as Dronagiri, Muktagiri, Vaishar parvata, Rishyadhrika, Vipuladri, Valahakadri, Vindhya, Podanpur, and Vrushdopaka. The author interprets the mention of Kundalgiri between Dronagiri and Muktagiri as a deliberate geographical indicator.

2. Geographical Location and Identification of Kundalgiri:

   • The Controversy of "Kundalpur": The text acknowledges that there has been a historical debate regarding the exact location of Kundalgiri, as the name "Kundalpur" is associated with multiple places. Four such places are identified:
     • Kundal Gram (birthplace of Lord Mahavir, often referred to as Kundalpur).
     • Baragaon near Nalanda (considered the birthplace of Lord Mahavir by some, with a Jain temple).
     • A location in Satara district, Maharashtra (a pilgrimage site with temples on a hill).
     • The primary focus: The site near Damoh in Madhya Pradesh. This location is known as Kundalpur village, and the adjacent mountain range is identified as Kundalgiri.
   • The Shape of the Hill: The author strongly emphasizes the "kundalakar" (circular or ring-shaped) formation of the hills near Damoh as a direct correlation with the name Kundalgiri mentioned in the Trilok Prajñapti. This unique geographical feature, along with a series of interconnected circular hills, is considered strong evidence.
   • Nandisingh Pattavali (Monastic Lineage): A Pattavali (genealogy of monastic leaders) from the Indian Antiquary, cited in the Jain Siddhanta Bhaskar, mentions that in Vikram Samvat 1140 (1083 CE), the prominent Acharya Mahachandra (or Madhavchandra) of the Nandisigh lineage had his main center at Kundalpur (Damoh district). This further solidifies the antiquity of the Damoh site.

3. Archaeological and Epigraphical Evidence:

   • Ancient Temples: Kundalgiri is described as being approximately 2500 years old. It features an ancient Jain temple atop the hill, commonly known as the "Bade Baba ka Mandir" (Temple of the Great Father). Additionally, two monastic-style ancient Jain temples are located in the vicinity of Kundalpur village and at the base of Kundalgiri hill.
   • Archaeological Department's Findings: A stone inscription near the Damoh railway station, according to the Archaeological Department, identifies Kundalpur as a Jain pilgrimage site about 20 miles northeast of Damoh. It mentions two ancient "Brahmamandir" (temples, possibly referring to ancient Jain structures) from the sixth century, along with 58 other Jain temples. The main temple houses a 12-foot high Padmasana (seated) statue of Mahavir.
   • The "Bade Baba" Idol: The main idol, referred to as "Bade Baba," is identified as Bhagwan Rishabhdev (the first Tirthankara) rather than Bhagwan Mahavir, based on features like hair strands and the presence of Rishabhdev's Yaksha and Yakshi on the throne. This idol is 12 feet 6 inches high and 11 feet 4 inches wide. The presence of other ancient Jinabimbas (images of Tirthankaras) also points to the site's historical significance.
   • "Bade Baba" Idol's Throne: The author discusses the possibility of the idol's throne being constructed at the site itself, suggesting it was not brought from elsewhere, though he recommends further expert review to resolve any lingering doubts.
   • Brahmamandirs: The first Brahmamandir at the foot of Kundalgiri and the second, also from the sixth century and known as Rukmini Math, are described. While the first temple's interior is inaccessible due to a lock, it is believed to house an idol of Goddess Padmavati. The Rukmini Math is in a dilapidated state, with its original idols moved to the "Bade Baba" temple.
   • Ancient Footprints: Near the "Bade Baba" temple's mandap, there are ancient footprints on a platform, estimated to be 1800 years old. These are believed to have been installed at the request of Acharya Mahachandra, further corroborating the site's historical importance and its connection to Shridhar Swami.
   • Statues from Other Locations: The text notes that many ancient idols from Brahmamandirs and other sites like Berrat have been brought and installed in the temples at Kundalgiri, further attesting to its role as a repository of ancient Jain artifacts.

4. Addressing Counterarguments (Dr. Dwārīlāl Kothiya):

   • The author critically examines the views of Dr. Dwārīlāl Kothiya, who questioned the historicity of Kundalgiri near Damoh. Kothiya's argument that there's no concrete proof beyond a 17th-century inscription and that Kundalpur was not listed as a Siddha-kshetra in later Nirvana Kanda texts is refuted.
   • Nirvana Kanda: The author clarifies that the Prakrit Nirvana Kanda, specifically in its second version found in "Kriyākalap," does mention Kundalgiri ("Nivana kundali vande") as a place of liberation, thus contradicting Kothiya's assertion. The argument is made that the absence of mention in later texts doesn't negate its status.
   • Misinterpretation of Pataliputra's Mountains: Kothiya's attempt to equate Kundalgiri with Pandugiri (one of the five mountains of Rajgirh) based on textual references is also challenged. The author argues that while some texts list five mountains of Rajgirh, including Pandugiri, the mention of Kundalgiri as a separate Siddha-kshetra from which Shridhar Swami attained moksha in the Trilok Prajñapti is distinct. The author also disputes the claim that Pandugiri was also called Kundalgiri, citing that different scholars have their own interpretations and that the geographical descriptions (round vs. circular/ring-shaped) differ.
   • Historical Evidence vs. Doubt: The author expresses disappointment that while the Archaeological Department acknowledges Kundalgiri's antiquity (up to the 8th century), and the "Bade Baba" idol is demonstrably older than the 18th century, Kothiya expresses doubt. He criticizes the approach of undermining a site's historicity without proper on-site investigation.
   • Sonagiri and Resadagiri: The author also notes Kothiya's shifting stance on other sites like Sonagiri and Resadagiri, suggesting a lack of consistent reasoning.

5. The Role of Chhatrasal:

   • The inscription on the wall of the "Bade Baba" temple mentions the renovation of the temple during the reign of Maharaja Chhatrasal. Influenced by the spiritual presence and blessings of a learned Bhattarak, Chhatrasal undertook the renovation. He also commissioned the construction of a large lake and donated various items to the temple, including a two-maund brass bell, after being affected by Muslim invasions and residing there for a significant period. This historical connection further underscores the importance of the site.

Conclusion:

The book "Siddhakshetra Kundalgiri" by Pandit Phoolchandra Shastri, through a meticulous examination of ancient Jain scriptures, historical inscriptions, and archaeological evidence, strongly establishes Kundalgiri near Damoh in Madhya Pradesh as the authentic Siddha-kshetra from which the monk Shridhar attained moksha. The author refutes alternative interpretations and highlights the site's profound historical and spiritual significance.