Along with Hinduism and Buddhism, Jainism is one of the old three most ancient Indian religious traditions which still in existence and an important part of South Asian religious belief and practice. The monolithic caves of Jainism near Koyyur village, Malharrao Mandal in the Jayashankar Bhupalpally district and now in the limelight with the forest department which is making efforts to convert this into an eco-tourism program.
These caves are situated on a hill among the banks of the river, surrounded by the scenic beauty of river Manair. The caves are the best example of Indian rock-cut architecture, as these rocks are made from rocks.
Hewn in solid sandstone cliffs the caves testify to the universality of Jainism in these parts of the region during old times. Well, even though the caves have found long ago, but it was remained like that and uncared. Then to come to public attention, the Bhupalpally Forest Department officials are planning to lay pathways to better connectivity to the caves called locally as ‘Nayanagulllu’.
It is at a distance of 2km there is a Nagulamma Temple which is busy visited by devotees on weekends and such special occasions. The proposal for making a pathway has been submitted and now a pathway from the temple and from the Mainar bridge near Adavi Somanapally to the caves will be built soon. The Jain caves will have the itinerary of the recently released calendar of events of eco-tourism.
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However, it is hoped that the in the future or upcoming days, the caves would emerge as an important tourist destination. Jainism was popular in old Andhra Pradesh during the times of 12th Tirthankara Vasupujya as mentioned in the 12th-century classic Dharmamrita.
In these caves, there are six chambers in the caves. A verandah, an antharala means ante-chamber, and garbhalaya means sanctum sanctorum is part of the architecture of the caves. Furthermore, there is a colorful mural painting on the ceiling, it might be an illustration of the Jataka tale. A carved image on the frontal portion of the cave is said to be of a Tirthankara.
Moreover, On the side of the saints, there is a Siva Lingam and a damaged sculpture of a female goddess that is believed to be Mahisasura Mardini. And on the above the entrance of the main cave, there is an epigraphy hewed in the rock. The archeological authorities and historians should analyze the inscriptions to understand to which period the caves belong and who carved out these caves.
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