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Andhra Pradesh is not really known for having been a stronghold of the Jain religion.
Hence it comes as a total surprise to learn that one of the oldest spots upon which
a Jain temple has been present for over two thousand years is Kolanupaka,
near Aler town, on the way to Warrangal city. This spot is about 100 kms from the
capital city of Hyderabad and is only now emerging from obscurity. Generous contributions
to rebuild the temple as well as a steady stream of pilgrims from other parts of
the country no doubt aid the process. Nevertheless it remains a strange, incongruous
place, a Jain temple in the middle of a predominantly Vaishnava countryside.
South India has always preferred to build temples in wood. Stone is a recent phenomenon;
in historical terms less than a millennium. Kerala state has still not completely
been converted to the idea. As a consequence a sacred site would have many generations
of temples built upon it as each wooden structure gave way before time. The Jain
temple at Kolanupaka belongs to that tradition. The current temple could hardly
be more than a couple of centuries old. Extensive renovation, repair and rebuilding
confuse the issue further. Stone and marble are used with no great thought to stylistic
continuity and to add to the mix they have even added a stained glass window up by
the roof portraying the Jina, Parasnatha! This is surely a first, but it
testifies to the organic nature of the temple. It is an ongoing project, even after
two thousand years. What is of interest is not the temple itself, which is appointed
guardians of 'purity', who are unfriendly to say the least.
Inside the temple are some remarkable images of the various Jinas, the achievers
of Ultimate Knowledge, made entirely of green jade. The one representing Mahavira
is over five feet in height, while most of the others are at least three feet high.
Incidentally, it is very difficult to distinguish between one Jina and the other,
as the tradition enjoins their representation be akin to rigid columns of perfection,
with an awakened crest-jewel of consciousness between the eyes and an adamantine
heart charka. In all there are 24 enlightened beings, Jinas, who have achieved the
Kevala Gyana, the Supreme Knowledge, in each age of the world. The Jains
as a sect are named after these enlightened and liberated beings. The only clues
you have as to which Jina is being depicted is displayed on the pedestal. If there
is a cobra then it is Parasnatha, the historical Jina who preceded the great Mahavira.
The most popular face of Jainism is Mahavira - the Great Hero - who was a contemporary
of Buddha and is depicted with a lion on his pedestal. Sometimes Parasnatha is also
shown with a multiple hooded cobra acting as an umbrella, but that alone is not
enough to identify him as many other Jinas are also depicted. Look to the pedestal.
The first Jina, Vrishabhanatha, is identified by a bull. Jade, being delicate, has
to be treated carefully. Ironically, that has resulted in the images looking stocky
as the artisans did not dare to risk fine detailed work. When they worked in sturdy
stone about the same time, two millennia ago, at Ellora, they created slender and
elegant Jinas, with jewel-like finish and polish. Talk about paradox.
The importance of Jainism in the social and cultural life of India has not been
sufficiently recognized. They were always a very prosperous community, their religious
beliefs never allowing them to take up agriculture or the military, which left only
the trades and government service. Their surplus money would always flow into the
building of temples, and the Jains have the enviable (and not sufficiently imitated)
record of having more temples built through private enterprise than through state
or royal sponsorship. Jains probably built the first true temples in India, a feature
that Hindu India imitated. But most of all, Jains influenced and transformed the
social values and mores of the society, in which they were aided by their similarities
to Buddhist beliefs. The first was an unswerving, fanatical commitment to
ahinsa or non-violence. The second was vegetarianism. The third was a preference
for celibacy over expressions of sexuality. The fourth was abhorrence for alcohol.
The fifth was the institution of renouncing the world at any time instead of waiting
till the stage of life called Vanaprastha - lit. 'Going to the forest'. All these
features are regarded as mainstream Hindu religious practice today. In reality,
Hindu India two and a half millennia ago was a rambunctious, celebratory, meat-eating,
wine swilling, sensual and casually violent society of warriors, philosophers and
artists, rather like Vikings who also practiced Vedanta! Personally I think we have
come down in the world, but those values are no longer reflective of the existing
psyche or ethos. The Jain values are now India's values and temples like the ones
at Kolanupaka were instrumental at bringing about this astonishing change.
The temple has the ubiquitous Kirtimukha head carved all over. The Yaksha faith
was displaced by the new religions of Hinduism, Buddhism and Jainism, but all three
of them assimilated the Snake gods, Kirtimukha and Kubera, King of the Yakshas.
In Ellora, Kubera is presented in classic gigantic size; he has both respect and
splendor. Out here Kubera is reduced to being a dwarapalika, guardian of the door,
recognizable only by his royal staff, the identifying purse and the verdant bower
arching over him that marks out the true Yaksha. Kirtimukha has always been treated
better than poor Kubera. There is an interesting Gomuhka (Cow-faced) Yaksha
riding an elephant made in marble within the temple, but the true treasures are
the green jade images of the Jinas. An annexure shrine is coming up in the courtyard,
complete with calendar art representations of significant events in the Jain mythology.
Let us draw the veil of charity over these efforts.
There are a few minor Hindu temples around the Jain temple. A little museum of sorts
has been set up in the Someshwara temple by the archeological department and there
is a Vishnu temple at hand too. About two kilometers away is a temple with the imposing
title "Dakshina Kashi" i.e. "Kashi of the south". It looks like a glorified cowshed,
the only unusual feature being a peculiarly elongated and columnar Shiva Lingam.
It has the other virtue of being deserted, unlike the Jain temple where you are
assailed by beggars who have been spoilt by the easy charity of visitors from Gujarat
and now have heightened expectations. In spite of these distractions the spot is
worth visiting because it is both ancient and unique, a true miracle of incongruity
and a testament to India's ability to surprise you in matters of religion.
How to get there
By Air
Hyderabad is the nearest airport.
By Rail
Aler is the nearest town with a railhead. It is also called Aleir. Warrangal may
be a better served station. However, the temple is very close to Aler.
By Road
If you approach Aler from Warrangal then it is a reasonably straight road of about
40 kms. You have to cross the railway track at Aler Township to take the temple
road. Be sure to get directions clearly as people have the endearing habit of pointing
in the right direction, but being creative in their speech as to what constitutes
'Left' or 'Right'.
If you come from Hyderabad, which is the preferable option, all you need to do is
take the Warrangal road. The best route from Hyderabad is to take the airport road
out of the city and proceed towards Tarnaka. The road signs are fairly simple to
follow but fading and high overhead! From there you proceed to Uppal, where you
take a left turn towards Warrangal. The road signs are more likely to inform you
about the distance to Bhongir, a town that is unmistakable because it is built around
a huge drum-like hill with a ruined fort on top. From Bhongir you proceed straight
on to Aler and then cross the railway track to access the temple road.
If you are combining a trip to the Narasimha temple at Yadagiri Gutta with the Jain
temple at Kolanupaka, then it is best to take the road from the foot of the Yadagiri
Gutta hill. This leads into desolate countryside but it is a good road and saves
time. After about 15 kms you need to make a right turn. It is the only serious right
turn available but be sure to ask the locals and on no account leave the concrete
road. This short cut might not be a good idea at dusk or night, but during the daylight
hours it saves a great deal of travel, and brings you out on the correct side of
the railway tracks at Aler from where you can easily take the temple road to Kolanupaka.
Where to stay
Aler has extremely primitive accommodation in the form of lodges. Your best bet
is Hyderabad or Warrangal but coming from and getting back to Hyderabad will consume
the whole day. If you need to stay over then the Yadagiri Gutta option is a creative
solution as it is only 25 kms away.
The Andhra Pradesh Tourism Development Corporation has a Punnami Hotel on the Yadagiri
Gutta hill. Both AC as well as non-AC rooms are available and there is also an attached
restaurant. The menu operates only during festival and tourist seasons, but you
get something to eat at all times. At most times accommodation is not a problem
but all bets are off during festival days. Call in advance to be safe.
Tel: 08685 -237217
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