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