PÃÂrà ÂvanÃÂtha (), or and PÃÂrasanÃÂtha, was the 23rd of 24 tërthaá¹ karas ("Ford-Maker" or supreme preacher of Dharma) of Jainism. PÃÂrà ÂvanÃÂtha is the earliest Jaina tërthaá¹ kara who is acknowledged as probably a historical figure, with some teachings attributed to him that may be accurately recorded, and a possible historical nucleus within the legendary accounts of his life from traditional hagiographies. Historians consider that he may have lived between 8th to 6th century BCE, founding a proto-Jaina ascetic community which subsequently got revived and reformed by MahÃÂvëra (6th or 5th century BCE).
According to traditional Jaina narratives, he was born to King Aà Âvasena and Queen VÃÂmÃÂdevë of the Ikshvaku dynasty in the Indian city of Varanasi, 273 years before MahÃÂvëra, which places him between the 9th and 8th centuries BCE. Renouncing worldly life, he founded an ascetic community. He was the spiritual successor of the 22nd Tirthankar Neminatha. He is popularly seen as a supreme propagator and reviver of Jainism. PÃÂrà ÂvanÃÂtha is said to have attained moksha on Mount Sammeda (Madhuban, Jharkhand) popular as Parasnath hill in the Ganges basin, an important Jaina pilgrimage site. His iconography is notable for the serpent hood over his head, and his worship often includes Dharaá¹Âendra and PadmÃÂvatë (Jainism's serpent Devtàand Devë).
Texts of the two major Jaina sects differ on the teachings of PÃÂrà Âvanath and MahÃÂvëra. The Digambaras believe that there was no difference between the teachings of PÃÂrà ÂvanÃÂtha and MahÃÂvëra. According to the à ÂvÃÂtÃÂmbaras, MahÃÂvëra expanded PÃÂrà ÂvanÃÂtha's first four restraints with his ideas on ahimsa () and added the fifth monastic vow (celibacy). PÃÂrà ÂvanÃÂtha did not require celibacy and allowed monks to wear simple outer garments.
PÃÂrà ÂvanÃÂtha is the earliest Jaina tërthaá¹ kara who is acknowledged as probably a historical figure. Historians consider that he may have lived between 8th to 6th century BCE, founding a proto-Jaina ascetic community which subsequently got revived and reformed by MahÃÂvëra (6th or 5th century BCE).
According to some scholars, Jainism's origin as a distinctive system can be traced to him, although possibly drawing upon earlier existing doctrines. According to Paul Dundas, Jaina texts such as section 31 of Isibhasiyam (a description of his teachings, which may be historical) provide circumstantial evidence that he lived in ancient India. Historians such as Hermann Jacobi have accepted him as a historical figure because his CaturyÃÂma Dharma (Four Vows) are mentioned in Buddhist texts. In the Manorathapurani, a Buddhist commentary on the Anguttara Nikaya, Vappa, the Buddha's uncle, was a follower of PÃÂrà ÂvanÃÂtha.
There may be a "historical nucleus" within the traditional accounts of his life, although these hagiographic writings are otherwise considered later, legendary, and not historically reliable. The earliest biographical description of his life is from a chapter of the Kalpa Sà «tra (traditionally ascribed to sage BhadrabÃÂhu during 4th-3rd century BCE, but most likely dating from 2nd-1st century BCE): it is "extremely short in extent and probably modelled on that of MahÃÂvëra", so as it is of a and hagiographic nature, "its value as a historical document is somewhat doubtful".
However, some other scholars are more skeptical in their considerations. According to Gough, "the historicity of PÃÂrà Âva is not, however, firmly established". Gough additionally notes that the stories about PÃÂrà Âva are rather reflective of the much later historical context when they were written: according to Gough, "since early Jaina biographical accounts of the tërthaá¹ karas were composed in north India around the turn of the first millennium", "there is no evidence that he lived in Varanasi", which more likely reflects the city's status as "an important commercial center of north India in the early centuries of the Common Era", i.e., "the time periods when monks composed and developed these stories."
Doubts about PÃÂrà ÂvanÃÂtha's historicity are also supported by the oldest Jaina texts, which present MahÃÂvëra with sporadic mentions of ancient ascetics and teachers without specific names (such as sections 1.4.1 and 1.6.3 of the Acaranga Sutra). The earliest layer of Jaina literature on cosmology and universal history pivots around two jinas: the Adinatha (Rishabhanatha) and MahÃÂvëra. Stories of PÃÂrà ÂvanÃÂtha and Neminatha appear in later Jaina texts, with the Kalpa Sà «tra the first known text. However, these texts present the tërthaá¹ karas with unusual, non-human physical dimensions; the characters lack individuality or depth, and the brief descriptions of the tërthaá¹ karas are largely modelled on MahÃÂvëra. The Kalpa Sà «tra is the most ancient known Jaina text with the 24 tirthankar, but it lists 20; three, including PÃÂrà ÂvanÃÂtha, have brief descriptions compared with MahÃÂvëra.
Early archaeological finds, such as the statues and reliefs near Mathura, lack iconography such as lions and serpents. Two of the early bronze images of PÃÂrà ÂvanÃÂtha can be found on Chhatrapati Shivaji Maharaj Vastu Sangrahalaya and Patna Museum dating back to the second century BCE to the first century CE. A first century BCE Ayagapata is in State Museum Lucknow containing the image of PÃÂrà ÂvanÃÂtha. A seventh century CE statue was found in the Asthal Bohar village of Rohtak, Haryana. Kankali tila image of headless Parsvanatha is dated from 100 BCE to 75 BCE.
PÃÂrà ÂvanÃÂtha's biography with Jaina texts says that he preceded MahÃÂvëra by 273 years and that he lived 100 years. MahÃÂvëra is dated to in the Jaina tradition, and PÃÂrà ÂvanÃÂtha is dated to . According to Dundas, historians outside the Jaina tradition date MahÃÂvëra as contemporaneous with the Buddha in the 5th century BCE which, based on the 273-year gap, would date PÃÂrà ÂvanÃÂtha to the 8th or 7th century BCE.
Section 2.15 of the ÃÂcÃÂrÃÂá¹ ga Sà «tra says that MahÃÂvëra's parents (Trià Âalàand SiddhÃÂrtha) were lay devotees of PÃÂrà ÂvanÃÂtha, which "has led to the widespread scholarly conclusion that MahÃÂvëra must have renounced within PÃÂrà Âva's ascetic lineage." Despite the generally accepted historicity of PÃÂrà Âva, some historical claims such as the link between him and MahÃÂvëra, whether MahÃÂvëra renounced in the ascetic tradition of PÃÂrà ÂvanÃÂtha, and other biographical details have led to different scholarly conclusions. Dundas further states, "It is impossible to be certain about the relationship between MahÃÂvëra and PÃÂrà Âva and in actuality the chronological distance between the two teachers may have been much less than two and a half centuries."
Long points out "some scholars have suggested that PÃÂrà ÂvanÃÂtha and MahÃÂvëra were actually closer in time than the tradition claims", referring to studies by Madhusudan DhakyâÂÂwho has identified certain Jaina texts containing wording which implies that not so many years had elapsed between the two, leading Dhaky to suggest "PÃÂrà Âva could not have started his ascetic career before the beginning of the sixth century BC" and "may have passed away only a few decades before VardhamÃÂna [i.e., MahÃÂvëra] had started his preaching career". In Jaina tradition, PÃÂrà Âva is said to have visited some cities which, according to archaeological and historical evidence, first came to prominence during India's Second Urbanisation period, in the 7thâÂÂ6th century BCE.
PÃÂrà ÂvanÃÂtha was the 23rd of 24 tërthaá¹ karas in Jaina tradition.
He was born on the tenth day of the dark half of the Hindu month of Pausha to King Ashwasena and Queen Vamadevi of Varanasi. He is said to have been born 84,000 years after his predecessor, Neminatha. His height is mentioned as 9 hastas. PÃÂrà ÂvanÃÂtha belonged to the Ikshvaku dynasty. Before his birth, Jaina texts state that he ruled as the god Indra in the 13th heaven of Jaina cosmology. While PÃÂrà ÂvanÃÂtha was in his mother's womb, gods performed the garbha-kalyana (enlivened the fetus). His mother dreamt 14 auspicious dreams, an indicator in Jaina tradition that a tirthankar was about to be born. According to the Jaina texts, the thrones of the Indras shook when he was born and the Indras came down to earth to celebrate his janma-kalyanaka (his auspicious birth).
PÃÂrà ÂvanÃÂtha was born with blue-black skin. A strong, handsome boy, he played with the gods of water, hills and trees. At the age of eight, PÃÂrà ÂvanÃÂtha began practising the twelve basic duties of the adult Jaina householder. He lived as a prince and soldier in Varanasi. The temples in Bhelupur were built to commemorate place for three kalyanaka of PÃÂrà ÂvanÃÂtha.
According to the Digambara school, PÃÂrà ÂvanÃÂtha never married; à ÂvÃÂtÃÂmbara texts say that he married Prabhavati, the daughter of Prasenajit (king of Kusasthala). Heinrich Zimmer translated a Jaina text that sixteen-year-old PÃÂrà ÂvanÃÂtha refused to marry when his father told him to do so; he began meditating instead because the "soul is its only friend".
At age 30, on the 11th day of the moon's waxing in the month of Pausha (DecemberâÂÂJanuary), PÃÂrà ÂvanÃÂtha renounced the world to become a monk after seeing the image of his predecessor, Neminatha. He removed his clothes and hair and began fasting strictly. PÃÂrà ÂvanÃÂtha meditated for 84 days before he attained omniscience under a dhaataki tree near Benares. His meditation period included asceticism and strict vows. PÃÂrà ÂvanÃÂtha's practices included careful movement, measured speech, guarded desires, mental restraint and physical activity, essential in Jaina tradition to renounce the ego. According to the Jaina texts, lions and fawns played around him during his asceticism.
Ahichchhatra is believed to be the place where PÃÂrà ÂvanÃÂtha attained Kevala Jnana (omniscience). According to Vividha Tirtha Kalpa, Kamath in an attempt to obstruct PÃÂrà ÂvanÃÂtha from achieving Kevala Jnana caused continuous rain. PÃÂrà ÂvanÃÂtha was immersed in water up to his neck and to protect him the serpent god Dharanendra held a canopy of thousand hoods over his head and the goddess Padmavati coiled herself around his body. Ahichchhatra Jaina temples are built to commemorate PÃÂrà ÂvanÃÂtha attaining KÃÂvalajñÃÂna kalyÃÂá¹Âaka. On the 14th day of the moon's waning cycle in the month of Chaitra (MarchâÂÂApril), PÃÂrà ÂvanÃÂtha attained omniscience. Heavenly beings built him a samavasarana (preaching hall), so he could share his knowledge with his followers.
After preaching for 70 years, PÃÂrà Âvanath attained moksha at Shikharji on Parasnath hill at the age of 100 on Shravana Shukla Saptami according to Lunar Calendar. His moksha (liberation from the cycle of birth and death) in Jaina tradition is celebrated as Moksha Saptami. This day is celebrated on large scale at Parasnath tonk of the mountain, in northern Jharkhand, part of the Parasnath Range by offering Nirvana Laddu (Sugar balls) and reciting of Nirvana Kanda. PÃÂrà ÂvanÃÂtha has been called ' (beloved of the people) by Jains.
Jaina mythology contains legends about PÃÂrà ÂvanÃÂtha's human and animal rebirths and the maturing of his soul towards inner harmony like legends found in other Indian religions. His rebirths include:
King Aravinda, after the death of his minister's son, renounced his throne and led an ascetic life. When an angry Vajraghosha approached Aravinda, the ascetic saw that the elephant was the reborn Marubhuti. Aravinda asked the elephant to give up "sinful acts, remove his demerits from the past, realize that injuring other beings is the greatest sin, and begin practicing the vows". The elephant realized his error, became calm, and bowed at Aravinda's feet. When Vajraghosha went to a river one day to drink, the serpent Kamath bit him. He died peacefully this time, however, without distressing thoughts.
Agnivega was reborn as a god with a life of "twenty-two oceans of years", and the serpent went to the sixth hell. The soul of Marubhuti-Vajraghosa-Sasiprabha-Agnivega was reborn as PÃÂrà ÂvanÃÂtha. He saved serpents from torture and death during that life; the serpent god Dharanendra and the goddess Padmavati protected him, and are part of PÃÂrà Âvanath's iconography.
According to the Kalpa Sà «tra (a à ÂvÃÂtÃÂmbara text), PÃÂrà ÂvanÃÂtha had 164,000 à ÂrÃÂvakas (male lay followers), 327,000 à ÂrÃÂvikÃÂs (female lay followers), 16,000 sÃÂdhus (monks) and 38,000 Sadhvis or aryikas (nuns). According to à ÂvÃÂtÃÂmbara tradition, he had eight ganadharas (chief monks): à Âubhadatta, ÃÂryaghoá¹£a, Vasiá¹£á¹Âha, BrahmacÃÂri, Soma, à Ârëdhara, Vërabhadra and Yaà Âas. After his death, the à ÂvÃÂtÃÂmbara believe that à Âubhadatta became head of the monastic order and was succeeded by Haridatta, ÃÂryasamudra and Keà Âë.
According to Digambara tradition (including the Avasyaka niryukti), PÃÂrà ÂvanÃÂtha had 10 ganadhars and Svayambhu was their leader. à ÂvÃÂtÃÂmbara texts such as the Samavayanga and Kalpa Sà «tras cite Pushpakula as the chief aryika of his female followers, but the Digambara Tiloyapannati text identifies her as Suloka or Sulocana. PÃÂrà ÂvanÃÂtha's nirgrantha (without bonds) monastic tradition was influential in ancient India, with MahÃÂvëra's parents part of it as lay householders who supported the ascetics.
The time period between PÃÂrà ÂvanÃÂtha and MahÃÂvëra was only 250 years, which is relatively short when compared to the periods between any two consecutive tërthaá¹ karas. According to ancient à ÂvetÃÂmbara texts such as Uttaradhyayana Sutra, owing to this short period of time between both the tërthaá¹ karas, monks of PÃÂrà ÂvanÃÂtha's lineage existed during MahÃÂvëra's time period. Keà Âià ÂramanÃÂcharya, a monk of Parhsvanatha's lineage, is also said to have met Gautama Swami, the prime disciple of MahÃÂvëra. PÃÂrà ÂvanÃÂtha's monastic lineage is said to have begun with his prime disciple Arya à Âubhadatta. Later, this lineage came to be known as the Upkeà Âa Gaccha of the à ÂvetÃÂmbara tradition.
Keà Âë's (the 4th head of the monastic order in PÃÂrà ÂvanÃÂtha's monastic lineage) disciple Swayamprabha<nowiki/>sà «riwent on to create the Porwal and Srimali castes by preaching Jainism and strongly opposing animal sacrifice in Bhinmal and Padmavati region of present-day Rajasthan. Later, Swayamprabhasuri's disciple Ratnaprabha<nowiki/>sà «ripreached Jainism in Osian and created the Oswal caste. The monastic lineage of Upkeà Âa Gaccha is particularly important as it narrates the history of Jainism before MahÃÂvëra and describes the creation of three of the most prominent castes of Jaina followers. It also suggests the antiquity of the à ÂvetÃÂmbara tradition and that white-clad ascetics were the original followers of Jainism and of PÃÂrà ÂvanÃÂtha, who preceded naked ascetics of the Digambara sect.
Karakandu was a great devotee of the 23rd Jaina tërthaá¹ karas PÃÂrà ÂvanÃÂtha who preached Jainism in Kaliá¹ gaaround 850 BCE. Also Jaina tradition mentions that King Avakinnayo Karakandu is responsible for the spread of Jainism in southern and western India. Due to this Jainism become the prominent religion of Kalinga and Dravida country during 8th century BCE even before the birth of the 24th Jaina tërthaá¹ karas MahÃÂvëra. According to Kanakmara, Karakanda had very strong faith in the teachings of the 23rd Jaina tërthaá¹ karas PÃÂrà ÂvanÃÂtha of his era. He strictly followed the Anuvratas and Gunavratas principles of Jainism, which are applicable for both monks and household people according to Jainism.
Texts of the two major Jaina sects (Digambara and à ÂvÃÂtÃÂmbara) have different views of PÃÂrà ÂvanÃÂtha and MahÃÂvëra's teachings, which underlie disputes between the sects. Digambaras maintain that no difference exists between the teachings of PÃÂrà ÂvanÃÂtha and MahÃÂvëra. According to the à ÂvÃÂtÃÂmbaras, MahÃÂvëra expanded the scope of PÃÂrà ÂvanÃÂtha's first four restraints with his ideas on ahimsa (non-violence) and added the fifth monastic vow (celibacy) to the practice of asceticism. PÃÂrà ÂvanÃÂtha did not require celibacy, and allowed monks to wear simple outer garments. à ÂvÃÂtÃÂmbara texts such as section 2.15 of the ÃÂcÃÂrÃÂá¹ ga Sà «tra say that MahÃÂvëra's parents were followers of PÃÂrà ÂvanÃÂtha, linking MahÃÂvëra to a preexisting theology as a reformer of Jaina mendicant tradition.
According to the à ÂvÃÂtÃÂmbara tradition, PÃÂrà ÂvanÃÂtha and the ascetic community he founded exercised a fourfold restraint; MahÃÂvëra stipulated five great vows for his ascetic initiation. This difference and its reason have often been discussed in à ÂvÃÂtÃÂmbara texts.
The Uttardhyayana Sutra (a à ÂvÃÂtÃÂmbara text) describes Keà Âin DÃÂlbhya as a follower of PÃÂrà ÂvanÃÂtha and Indrabhuti Gautama as a disciple of MahÃÂvëra and discusses which doctrine is true: the fourfold restraint or the five great vows. Gautama says that there are outward differences, and these differences are "because the moral and intellectual capabilities of the followers of the ford-makers have differed".
According to Wendy Doniger, PÃÂrà ÂvanÃÂtha allowed monks to wear clothes; MahÃÂvëra recommended nude asceticism, a practice which has been a significant difference between the Digambara and à ÂvÃÂtÃÂmbara traditions.
According to the à ÂvÃÂtÃÂmbara texts, PÃÂrà ÂvanÃÂtha's four restraints were ahimsa, aparigraha (non-possession), asteya (non-stealing) and satya (non-lying). Ancient Buddhist texts (such as the Samaññaphala Sutta) which mention Jaina ideas and MahÃÂvëra cite the four restraints, rather than the five vows of later Jaina texts. This has led scholars such as Hermann Jacobi to say that when MahÃÂvëra and the Buddha met, the Buddhists knew only about the four restraints of the PÃÂrà ÂvanÃÂtha tradition. Further scholarship suggests a more complex situation, because some of the earliest Jaina literature (such as section 1.8.1 of the ÃÂcÃÂrÃÂá¹ ga Sà «tra) connects MahÃÂvëra with three restraints: non-violence, non-lying, and non-possession.
The "less than five vows" view of à ÂvÃÂtÃÂmbara texts is not accepted by the Digambaras, a tradition whose canonical texts have been lost and who do not accept à ÂvÃÂtÃÂmbara texts as canonical. Digambaras have a sizable literature, however, which explains their disagreement with à ÂvÃÂtÃÂmbara interpretations. Prafulla Modi rejects the theory of differences between PÃÂrà ÂvanÃÂtha's and MahÃÂvëra's teachings. Champat Rai Jaina writes that à ÂvÃÂtÃÂmbara texts insist on celibacy for their monks (the fifth vow in MahÃÂvëra's teachings), and there must not have been a difference between the teachings of PÃÂrà ÂvanÃÂtha and MahÃÂvëra.
Padmanabh Jaini writes that the Digambaras interpret "fourfold" as referring "not to four specific vows", but to "four modalities" (which were adapted by MahÃÂvëra into five vows). Western and some Indian scholarship "has been essentially à ÂvÃÂtÃÂmbara scholarship", and has largely ignored Digambara literature related to the controversy about PÃÂrà ÂvanÃÂtha's and MahÃÂvëra's teachings. Paul Dundas writes that medieval Jaina literature, such as that by the 9th-century Silanka, suggests that the practices of "not using another's property without their explicit permission" and celibacy were interpreted as part of non-possession.
The Kalpa Sà «tra contains biographies of the tërthaá¹ karas PÃÂrà ÂvanÃÂtha and MahÃÂvëra. VyÃÂkhyÃÂprajñapti sà «tra is one of the earliest texts mentioning PÃÂrà ÂvanÃÂtha as Arhat. Uvasagharam Stotra is an ode to PÃÂrà ÂvanÃÂtha which was written by sage Bhadrabahu. Jinasena's MahapurÃÂá¹Âa includes "ÃÂdi purÃÂá¹Âa" and UttarapurÃÂá¹Âa. It was completed by Jinasena's 8th-century disciple, Gunabhadra. "ÃÂdi purÃÂá¹Âa" describes the lives of Rishabhanatha, Bahubali and Bharata. PÃÂrà Âvabhyudaya by Jinsena is a narration of the life of PÃÂrà ÂvanÃÂtha. Bhayahara Stotra composed by Acharya Manatunga, 7th century, is an adoration of PÃÂrà ÂvanÃÂtha. Sankhesvara Stotram is hymn to PÃÂrà ÂvanÃÂtha compiled by Mahopadhyaya Yashovijaya. Shankheshwar PÃÂrà Âvanath Stavan, hymn dedicated to Shankheshwar PÃÂrà Âvanath, is one of the most performed Jaina prayer.
Pasanaha-chairu is a hagiography of PÃÂrà ÂvanÃÂtha composed by Shridhara in 1132 AD. PÃÂrà Âvanath bhavaantar is a kirtan (devotion song), compiled by Gangadas in 1690 AD, which narrates life of previous nine births. The medieval forty-four verse hymn Kalyanamandira stotra, composed by Digambar kumudachandra, is a praise to PÃÂrà ÂvanÃÂtha is popular among both Digambar and à ÂvÃÂtÃÂmbara. PÃÂrà ÂvanÃÂtha charite is a poem composed by Shantikirt Muni in 1730 AD, this poem narrates the seven siddhis of PÃÂrà ÂvanÃÂtha.
Guru Gobind Singh wrote a biography of PÃÂrà ÂvanÃÂtha in the 17th-century Paranath Avtar, part of the Dasam Granth.
PÃÂrà ÂvanÃÂtha is a popular tirthankar who is worshiped (bhakti) with Rishabhanatha, Shantinatha, Neminatha and MahÃÂvëra. He is believed to have the power to remove obstacles and save devotees. In Shvetambara tradition, there are 108 prominent idols of PÃÂrà Âvanath idols these idols derive their name from a geographical region, such as Shankheshwar PÃÂrà Âvanath and Panchasara PÃÂrà Âvanath.
PÃÂrà ÂvanÃÂtha is usually depicted in a lotus or kayotsarga posture. Statues and paintings show his head shielded by a multi-headed serpent, fanned out like an umbrella. PÃÂrà ÂvanÃÂtha's snake emblem is carved (or stamped) beneath his legs as an icon identifier. His iconography is usually accompanied by Dharnendra and Padmavati, Jainism's snake god and goddess.
Serpent-hood iconography is not unique to PÃÂrà ÂvanÃÂtha; it is also found above the icons of SuPÃÂrà ÂvanÃÂtha, the seventh of the 24 tërthaá¹ karas, but with a small difference. SuPÃÂrà ÂvanÃÂtha's serpent hood has five heads, and a seven (or more)-headed serpent is found in PÃÂrà ÂvanÃÂtha icons. Statues of both tërthaá¹ karas with serpent hoods have been found in Uttar Pradesh and Tamil Nadu, dating to the 5th to 10th centuries. Earliest images of PÃÂrà ÂvanÃÂtha having seven snakes over his head date back to first century BCE.
Archeological sites and medieval PÃÂrà ÂvanÃÂtha iconography found in temples and caves include scenes and yaksha. Digambara and à ÂvÃÂtÃÂmbara iconography differs; à ÂvÃÂtÃÂmbara art shows PÃÂrà ÂvanÃÂtha with a serpent hood and a Ganesha-like yaksha, and Digambara art depicts him with serpent hood and Dhranendra. According to Umakant Premanand Shah, Hindu gods (such as Ganesha) as yaksha and Indra as serving PÃÂrà ÂvanÃÂtha, assigned them to a subordinate position.
The Parsvanatha ayagapata, a circa 15 CE ayagapata excavated from Kankali Tila, is a tablet of homage dedicated to PÃÂrà ÂvanÃÂtha. The table represents PÃÂrà ÂvanÃÂtha in the center surrounded by a bunches of lotus. PÃÂrà ÂvanÃÂtha is depicted in dhyÃÂna mudràwith ankle crossed in lotus position seated on a pedestal with a seven-hooded sesha hood above his head and shrivatsa on the chest.
The Kahaum pillar, erected in 460 CE during the reign of Skandagupta, Gupta Empire, bears an inscription that is adoration to Arihant and features a carving of PÃÂrà ÂvanÃÂtha.
PÃÂrà ÂvanÃÂtha is one of the five most devotionally revered tërthaá¹ karas, along with MahÃÂvëra, Rishabhanatha, Neminatha and Shantinatha. Various Jaina temple complexes across India feature him, and these are important pilgrimage sites in Jainism. Mount Parasnath of Jharkhand, for example, which is believed to have been a place where 20 out of 24 tërthaá¹ karas achieved nirvana, along with PÃÂrà ÂvanÃÂtha. Shankheshwar PÃÂrà Âvanath in northern Gujarat, along with Mount Shatrunjaya is considered the holiest shrine among à ÂvÃÂtÃÂmbara murtipujaka. The replicas of PÃÂrà Âvanath temples are popular among à ÂvÃÂtÃÂmbara murtipujaka, for example, Godiji is located in Sindh has a replica in Mumbai. According to Jaina belief, worshipping these local replication idols allow them to directly worship to the original idol. PÃÂrà Âvanath is prayed to obtain various desires, especially tantric rites, is therefore also known as Chintamani (wish fulfilling gem) and a tantric diagram called 'Chintamani yantra' is also worship.
Important PÃÂrà ÂvanÃÂtha temple complexes include: Shikharji (Sammet Sikhar) in Jharkhand, Mirpur Jaina Temple, Kanakagiri Jaina tirth, Panchasara Jaina temple, Humcha Jaina temples, Ahi Kshetra, Kallil Temple, Mel Sithamur Jaina Math, Pateriaji, Nainagiri, Kundadri, Bijoliaji, Jirawala, Gajpanth, Andeshwar, Bada Gaon, Akkana Basadi, and Guru Basadi.