There is no online information of these Dharamshalas. However Phone s of many Dharamshalas are provided here for convenience. In general, most Dharamshalas have in-house Bhojnalaya place serving vegetarian food and are well-maintained by local standards. It is advisable to contact the Dharamshalas in advance to make a room reservation, since many have different types of rooms to accomodate various needs and budgets of Yatris. Pilgrimage Duration: It is recommended to plan for a day pilrimage to Shikharji.
Even though the Yatra to the Hills is for 1 day, however there are many Religious attractions in Madhuban to be seen. Since the tonks are not numbered, a Yatri will usually make a guess about the numbering of the Tonks. However, many Yatris do not really care about the numbering of the Tonks.
Also, all Yatris may not cover all the Tonks based on their strength, stamina, time and weather. Yatra route is cement paved. Upto 4 km of initial trail is mostly flat, albeit hilly.
They are motorable by a mobike. After 4 km, the trail is mostly steps as the steep climb starts. The route is uphill right from the beginning, with some flat sections and some downhill sections when traversing mountains. There are 2 smaller mountains that need to be crossed before climbing the main Parasnath Hill. There are some nice views along the route from about 5 km. You can also see the sunrise if you leave early. There are some covered shelters in the first kms. There are no lights on the route.
There are no formal bathrooms restrooms on the trail route. The return journey from Parshvanath Tonk is fairly easy due to descent and path in good condition. A walking stick is very helpful during descent. After taking some refreshment, one must return to the Dharamshala. To reach this temple, the pilgrims have to pass through the Madhuban Forest.
The pilgrims go for a parikrama or a round trip, almost 54 km distance on foot or on a doli to complete the pilgrimage. Built in the 18th Century, the Shikharji Temple is known for its architectural splendor and historical significance. The idol is quite old but the religious sentiments associated with it are still strong. Beautiful murals on the temple walls showcase the basic tenets of the Jain religion.
Following is a Chronological history of the Shikharji hill along with the disputes that came along with it in the past years. Shri Parshwanath Bhagwan, Jal Mandir. The Raja Emperor of the Palganj empire was benevolent to Jains and offered protection to all pilgrims. The pilgrims also offered various gifts to the Raja in return.
Therefore, on the instructions of a Shwetambar Jain monk, Ganivarya Deva Vijay, the then Jagat Seth, Khushalchand practiced the penance of a three-day fast attham to please the demi goddess Padmavati. On the third night, he saw a dream wherein he saw Swastiks drawn on the hill with particular numbers. The places of Nirvan of Tirthankars were thus fixed according to the numbers placed near the Swastiks.
Sheth Khushaldas built small shrines with the footprints of each Tirthankar on the Nirvan Bhumis under the guidance of Acharya Sakal Suri. Thereafter, the Raja bore the expenses of the Shrines and recouped himself by taking a share of pilgrims offerings.
The Santhals had a tradition to hold a local mela gathering every year for a fortnight where it was a custom to take part in hunting animals atop the hill. However, no objection to this was raised by the Jains since years. However, it was discontinued in A Dak Bungalow was built on the site. However, these were settled by an Ekrarnama , by which the Raja agreed to grant some land, stones and timber for construction of new shrines.
The Shwetambars produced the Firman by Akbar which clearly stated that the ownership of the land was given to Shwetambar Jains so that no animal would be slaughtered on the Shikharji hill. The court held that although the property belonged to the Raja, the acts were a breach of an implied restrictive covenant in the Ekrarnama. Therefore, the slaughterhouse was stopped. The Swetambar sect destroyed some of the stairs and demolished them which led the Digambars to file a case against the Shwetambar community.
The court held that the Raja had every right to grant permission or lease to any person whomsoever and the Shwetambar sect cannot object to it. It was specifically observed in that suit that Shwetambars do not have any right in the soil of the shrines and also of the hills. The soil of the hill and that of the shrines remained to be the proprietory right of Raja and the Ekrarnamas executed between the Raja of Palganj and Shwetambars did not in any way infringe the right of the Raja in maintaining and repairing the path to the hill and to the soil of the hill.
It was further held that Shwetambar sect cannot deprive Digambar sect of their right of worship and being of the same community, both have equal right of worship and one sect cannot injure the sentiment of other sect and as such demolition made by the Shwetambars were held to be improper and illegal. This was opposed by the Digambars as they believed that laborers and pujaris would stay atop the hill and destroy its sanctity.
The Digambars withdrew the case in as the temple was constructed and it would cause more harm to pull it down. Then there was again a proposal for leasing out certain areas in the hill for the purpose of construction of Sanatorium. Both the sects of Jains objected to such proposal for construction of Sanatorium in any portion of the hill which would cause, according to them, loss of sanctity and deprivation of the Jains in their offerings of Pujas and their faith about the whole hill being a religious pilgrimage.
On the basis of such objection, the then Lt. Governor of Bengal came to visit the hill in the middle of and a Durbar was held at Madhuban. The leading persons of both the sects of Jains were also invited on the occasion but they opposed the Government's proposal in their address. However, it was held by the Government that the hill belonged to Zamindars and not to the Jains and some prescriptive rights of worship and other privileges were given to the Jains by the Zamindars.
It was further held by the Governor that if Jains want to preserve their sanctity and disallow the Zamindar to lease out any portion of the hill then adequate compensation is to be given by the Jains to the Zamindars.
Then hectic attempts were made from the side of the two sects of Jains to buy up the Raja's interrest over the hill. Sheth Anandji Kalyanji Pedhi a religious trust representing the Shwetambar Jain community with the help of Rai Bahadoor Badridas Mookim, a noted jeweler, philanthropist and a Jain social leader from Calcutta offered to purchase the rights of the Shikharji hill.
There was a rival contender to the right and title, in the Raja of Nawangarh and the Anandji Kalyanji Pedhi also obtained a perpetual lease of a part of the Hill from the said Raja. The Privy Council upheld the right of Shwetambars to be in management of the tonks, temples and charans on the top of the Hill with an unrestricted right for the Digambars to worship in twenty of the tonks, charans and the temple of Gautam Swami, without any restriction and without permission from the Shwetambars.
The Digambars could worship the other four tonks, temples and charans only with the permission of the Swetambars and the Digambars had no right to put up any construction of their own on the Hill without permission in that behalf from the Shwetambars.
Section 3 1 of the Act gave the power to the State Government to vest any estate under the provisions of the Act. Guruji recalls having said that it was two-fold: to be a perfect yogi, and to build many temples. Guruji was a perfect yogi.
And Siddhachalam, he said, was the place he saw in his vision when he was a child. Siddhachalam is also the place where he mastered the secrets behind the Namokaar Mantra and wrote the book "Song of the Soul" about the mantra. He gave this place the name Siddhachalam, that is, a mountain in homage to the siddhas. A homage to all souls who have achieved moksha.
In due course, thanks to Guruji's tyaag, tapasya and vision, Siddhachalam came to be called the world's first tirth outside India. Guruji often said that his vision was for Siddhachalam to have replicas of the great tirth's of India. And as it happens, the layout of Siddhachalam mirrors the layout of tirthraj Shri Sammed Shikharji's 30 tonks and Jal Mandir. Click here for the map of Siddhachalam and its various nature and meditation trails.
Alongside this column is a map of Shikharji that Siddhachalam commissioned in early It was prepared by well-known cartographers, Maps of India. Click here for the map of Shikharji and its various tonks. Also alongside this column is a photo essay by Vivek Jain of each of the 30 tonks, Jal Mandir and Bhomiyaji's temple. The map, layout and related details have been confirmed with satellite images, personal inspections and preliminary review of literature.
Collectively, they likely provide the most authentic map and presentation of Shikharji's tonks that is available in public domain. In due course, Siddhachalam will add more materials to this Website so as to make available definitive information about Shri Shikharji tirthraj - the loftiest of all tirths. IF the map of Shri Shikharji is condensed to about a third in scale and then superimposed over the map of Siddhachalam by aligning the north entrance of Siddhachalam with the entrance of Shikharji, one finds that the Jal Mandir of Shikharji sits on the old spring house located at Siddhachalam.
Furthermore, almost all of the 30 tonks of Shikharji get spread on our nature and meditation trails. This is probably the most authentic map of Shri Shikharji. It was commissioned by Siddhachalam in Details obtained after our research were also utilized to update Wikipedia and Wikimapia on the Internet. Twenty of two-four Tirthankars of the current avasarpini, and countless other siddha, attained moksa here. It is situated on a group of eight hills called the Parasnath Hills in Giridih, Jharkhand.
In his book, Mahopadhyaya Lalitprabh Sagar ji Jain Pilgrimages, Reverence and Art, Prakrit Bharti Academy, Jit-Yasha Foundation, Jaipur, describes Shikharji as follows: "When just one auspicious event of one Tirthankar can convert a place into a pilgrimage, it will be quite impossible for human intelligence to assess the holiness and power of that pilgrimage where as many as twenty Tirthankars have lit-up the inextinguishable light of nirvana. Although the first light of nirvana was lit-up in Ashtapad in the Himalayas , today that pilgrimage is invisible to us.
Under such a circumstance, Sammet Shikhar is that pilgrimage which we can hail as the "Shikhar" Summit of the first light of nirvana. Muniji goes on to explain: "The truth is that Sammet Shikhar is the top-most light of nirvana. Of the twenty-four Tirthankars of Jainism, twenty Tirthankars namely, Ajitnath, Sambhavnath, Abhinandan prabhu, Sumatinath, Padmprabhu, Suparshwanath, Chandraprabhu, Suvidhinath, Sheetalnath, Shreyansnath, Vimalnath, Anantnath, Dharmnath, Shantinath, Kunthunath, Arnath, Mallinath, Munisuvrat Swami, Neminath and Parshwanath spent the evening of their lives on this great mountain and attained the supreme status of moksha.
Every Tirthankar made efforts to enliven the density of power of this place, and consequently for millenniums, this place has been vibrant, awakened and anointed with their halo. Really, Sammet Shikhar is an astonishing, unique and awakened holy pilgrimage. Even today, the atmosphere of Sammet Shikhar contains a sort of holiness. Shri Shikharji's Tonks extend for about 2 miles horizontally, from eastern end to the western. The total foot distance on the hilltop to cover all the 30 Tonks and Jal Mandir is about 4.
All 30 Tonks have charan paduka no idols. No daily puja pakshal or aarti is done at the tonks. In some Jain literature, Tonk is defined as a peak with a Temple. All signs at Shri Shikharji refer to this term. The structure is also referred to as Toonk, Dehri, Kut, Koot in various Jain communities and dialects.
In some Jain Literature, a Dehri is defined as a small temple with prominent threshold. Sammed and Sammet is used interchangeably by various Jain communities. The difference is primarliy due to the form of Prakrit language used by Shwetambar and Digambar Jains. In Saurseni dialect, 't' becomes 'd' in use.
That is why its pronounced 'Sammet' in Shwetambar tradition and as 'Sammed' in Digambar tradition. Veer and Vikram Samvat calendar years are commonly used in various Jain literature and actual Tonk engravings in reference to the timeline of Shikharji Tonk dedication.
Also, year corresponds to Vikram Samvat in accordance with the Calendar established by Indian Emperor Vikramaditya.
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