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Draft:Isigili

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  • Comment: May be notable but this appears to be written by AI and uses flowery language which is inappropriate for an encyclopedia. S0091 (talk) 16:23, 11 September 2024 (UTC)

Isigili Hill is one of the five hills surrounding the ancient city of Rajagaha (modern-day Rajgir) in Bihar, India. It holds significant importance in Buddhist and Jain history and tradition.[1][2][3]

Location

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Isigili is part of a group of five hills encircling Rajagaha, along with Vebhara, Pandava, Vepulla, and Gijjhakuta.[4][5][6]

The exact location can be found on the maps which you can in the next references.[7][8]

Etymology

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According to the Isigili Sutta (M.III.68-71), the name "Isigili" is derived from the belief that the mountain "swallowed up" (gilati) the sages (pali: isi, Sanskrit: rishi) who entered it. People would observe these sages entering the mountain but not exiting, leading to this interpretation. According to the Buddha, while other hills around Rajagaha changed their names over time, Isigili retained its original name and designation. In modern days the hill known as Sona hill. In jain tradition the place is known as Swarn giri (from sanskrit suvarna - golden, giri -hill).[9][10][11][12]

Historical and religious rignificance

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Jain and other non-brahmanical ascetics significance

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Isigili hill, known in Jain tradition as Swarn giri or Suvarna giri (golden hill), holds profound significance for Jainism and other non-Brahmanical ascetic traditions. This sacred site has been a focal point for spiritual practices, particularly severe austerities, for millennia.[13]

In Jain cosmology, Swarn giri is revered as one of the sacred hills, alongside others like Shatrunjaya and Girnar. Its importance is deeply rooted in Jain history and mythology. Several Tirthankaras, the great teachers of Jainism, are associated with this hill. Mahavira, the 24th and last Tirthankara of this era, is said to have meditated here. Some traditions also link earlier Tirthankaras, such as Parshvanatha (the 23rd Tirthankara), to this site.[14]

Jain texts refer to Swarn giri as a nirvana bhumi, a place where numerous Jain ascetics attained moksha (liberation). This association has made it a powerful draw for Jain practitioners seeking spiritual advancement. The hill has long been a preferred location for Jain ascetics to perform severe austerities (tapasya), a practice that continues to this day.[14]

The modern-day Swarngiri Jain Temple, located on this hill, serves as a significant pilgrimage site for Jains worldwide. The temple complex includes shrines dedicated to various Tirthankaras and other important Jain figures. During Paryushana, a crucial Jain festival, many devotees visit this site to pay homage and perform religious rituals.[15]

Archaeological findings have revealed Jain inscriptions on the hill, providing tangible evidence of its long-standing importance to the Jain community. Various Jain texts, including the Kalpa Sutra and commentaries on it, mention Swarn giri as a site of spiritual significance, further cementing its place in Jain tradition.[16][17]

Buddhist significance

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The Buddhist significance of Isigili hill, as revealed through various Pali Canon sources, paints a rich and multifaceted picture of this important location in early Buddhist history. Isigili, one of the five hills surrounding the ancient city of Rajagaha, is particularly known for its "Black Rock" (Kāḷasilā) on its slopes, a feature mentioned in several texts. The Buddha himself, in the Mahaparinibbana Sutta (DN 16), describes Isigili and its Black Rock as "delightful" (ramaṇīyā), indicating its appeal as a dwelling place for spiritual practitioners.[18]

This appeal is further evidenced in the Second Parajika section of the Vibhanga in the Vinaya Pitaka, which mentions monks, including Venerable Dhaniya, constructing grass huts on Isigili's slopes for the rainy season retreat. The Khandaka 14 of the Vinaya Pitaka also lists Isigili among various locations where monks requested to be assigned lodgings, confirming its status as a desirable residence for spiritual practice.[18]

Isigili was not only a place for Buddhist monks but also attracted other ascetics. The Culadukkhakkhandha Sutta (MN 14) describes Niganthas (Jain ascetics) practicing severe austerities at the Black Rock, highlighting the hill's reputation as a site for intense spiritual endeavours. The Vakkali Sutta (SN 22.87) mentions the monk Vakkali staying on the Black Rock when ill, suggesting its use for solitary retreat and contemplation.[18]

The hill is also associated with supernatural powers and significant spiritual events. Jataka 522 (Sarabhaṅga-Jātaka) mentions an Elder dwelling on Isigili who had perfected supernatural powers, able to visit heaven and hell. The Godhika Sutta (SN 4.23) recounts the poignant story of Godhika attaining final Nibbana on the Black Rock of Isigili slope, while the Vajji Sutta (SN 8.10) places the Buddha at this location, where Venerable Vagisa composes verses in his praise.[18]

Isigili's significance extends beyond its individual features, as it forms part of a broader sacred landscape around Rajagaha. Khandaka 14 and other texts list Isigili alongside other important locations such as Vultures' Peak, Robber's Cliff, and various caves and glens. This indicates that Isigili was integrated into a network of spiritually significant sites utilised by the early Buddhist community.[18]

The hill also played a role in the administrative aspects of monastic life. Both the Second Parajika and Khandaka 14 demonstrate that Isigili was part of the monastic system of dwelling allocation, showing its integration into the day-to-day management of the Sangha.[18]

While not explicitly stated in these texts, the frequent mentions of Isigili in various contexts suggest it held a special place in the early Buddhist imagination. It likely symbolised seclusion, spiritual striving, and the potential for attainment. Its repeated appearance in different parts of the Pali Canon underscores its importance in the geographical, spiritual, and administrative aspects of early Buddhist monastic life.[18]

In essence, Isigili hill emerges from these texts as a site of great significance in early Buddhism, serving as a favoured dwelling place for monks and ascetics, a location for spiritual practice and supernatural occurrences, a scene of important events in the Buddha's teaching career, and an integral part of the sacred landscape around Rajagaha. Its prominence in the Pali Canon reflects its central role in the lived experience of the early Buddhist community.[18]

References

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  1. ^ Bimala Churn, Law (1938). "Rajagriha in Ancient Literature". Memoirs of the Archaeological Survey of India. 58. Delhi: Manager of Publications: 1–2.
  2. ^ Barua, Dipak Kumar (2004). An Analytical Study of Four Nikāyas. Munshiram Manoharlal Publishers. p. 192. ISBN 978-8121511148.
  3. ^ Gunapala, Malalasekera (1960). Dictionary of Pali Proper Names. Vol. I. Pali Text Society. pp. 321–322.
  4. ^ Rhys Davids, Thomas (1921–1925). The Pali Text Society's Pali-English Dictionary. Pali Text Society. pp. Entry on "Rājagaha".
  5. ^ Gunapala, Malasekara (1960). Dictionary of Pali Proper Names. Vol. II. Pali Text Society. pp. 721–722.
  6. ^ Bimala Churn, Law (1938). "Rajagriha in Ancient Literature". Memoirs of the Archaeological Survey of India. 58. Delhi: Manager of Publications: 3–4.
  7. ^ Geological Appraisal for Archaeological Site: Suggested Value Addition for Rajgir, District Nalanda, Bihar (Report). Retrieved 11 September 2024.
  8. ^ Tourism and earthquake disaster management to enhance disaster risk reduction: a case study from Nalanda District, Bihar, India (Report). Retrieved 11 September 2024.
  9. ^ Bhikkhu, Bodhi (1995). The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikāya. Boston: Wisdom Publications. pp. 977–979. ISBN 978-0861710720.
  10. ^ Horner, Isaline (1957). The Collection of the Middle Length Sayings (Majjhima-Nikāya). London: Pali Text Society. pp. Vol. III, pp. 116-119.
  11. ^ Cunningham, Alexander (1871). Archaeological Survey of India: Four Reports Made During the Years. Simla: Government Central Press. pp. Vol. I, p. 21.
  12. ^ Cort, John (2010). Framing the Jina: Narratives of Icons and Idols in Jain History. Oxford University Press. p. 199. ISBN 978-0195385021.
  13. ^ Dundas, Paul (2002). The Jains (2nd ed.). London: Routledge. pp. 204–205. ISBN 978-0415266055.
  14. ^ a b Cort, John (2001). Jains in the World: Religious Values and Ideology in India. Oxford University Press. ISBN 978-0195132342.
  15. ^ Wiley, Kristi (2009). The A to Z of Jainism. Scarecrow Press. ISBN 978-0810868212.
  16. ^ Jain, Kailash Chand (2010). History of Jainism. D.K. Printworld. ISBN 978-8124605585.
  17. ^ Dundas, Paul (2002). The Jains. Library of religious beliefs and practices (2nd ed.). London; New York: Routledge. ISBN 978-0-415-26605-5.
  18. ^ a b c d e f g h "SuttaCentral". SuttaCentral. Retrieved 2024-09-11.
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