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It is true that among the Jain community the worship of 罢墨谤迟丑补峁卥补谤补蝉 is more prominent, though before the concept of the image worship 蝉迟奴辫补 was the main object of worship. It is generally believed that the system of 蝉迟奴辫补 worship grew up with the rise and expansion of Buddhism. However, this system of worship appears to have been prevalent among all ancient Indian religious systems. The practice of 蝉迟奴辫补 erection, according to the traditions of Kalpa S奴tra is as old as the creation of this world. During the time of the first 罢墨谤迟丑补峁卥补谤补 峁氠梗abhan膩thathe practice of 罢丑奴产丑辞 or 蝉迟奴辫补 erections were for the first time introduced (Jacobi 1884: 6-8). Jain 膧驳补尘补蝉 also mentioned about the 蝉迟奴辫补 worship among the Jinas. Buhler mentioned that in 搁腻测补辫补蝉别峁噄箩箩补耻辫腻峁単补, 蝉迟奴辫补s surrounded by four Jinas are referred as to have adorned the 鲍惫补驳腻谤颈测补濒别峁嘺 of the god S奴riy膩bha (B眉hler 1890: 313-31).

The H膩th墨gumph膩 inscription is said to contain a reference to the 驰奴辫补 professors as performing religious activities on the 碍耻尘腻谤墨 Hill in the vicinity of the 狈颈蝉颈诲颈测腻 of the 础谤丑补峁僼补. According to some scholars it indicates the existence of the Jain 蝉迟奴辫补 (Shah 1989: 251) . Except this inscriptional evidence there are some other epigraphic statements concerning about the erection of 蝉迟奴辫补 among the Jain community (B眉hler 1984:195-212). A mutual corroboration of the epigraphic and traditional facts could well be employed to prove a hoary antiquity for the beginning of this form of worship in the Jainism probably not long after 惭补丑腻惫墨谤补. This system of worship seems to have been greatly in vogue during the early centuries of the Christian era which has been acknowledged on the basis of the 蝉迟奴辫补 ruins brought to light by the excavations held at 碍补峁卥腻濒墨-峁璱濒腻, Mathura^[1] (Pl.XV.A).

St奴pa worship among the Jainas seems to have continued for quite a long time (Pl.XV.B & C). However, according to K. Bruhn (1993:54) 鈥淭here is also the issue of 鈥渁ctual evidence鈥�. There were Jain 蝉迟奴辫补鈥檚 but they did not survive. As a consequence, the 蝉迟奴辫补 became a Buddhist monument.鈥� Apart from isolated myths and legends in canonical and medieval Jain (Jain) literature depicting the veneration of the relics of the T墨rtha峁� karas by the gods, there is no indication of bone relic worship in early and medieval Jainism to date (See also Bhagw膩nl膩l 1885:143f.; B眉hler 1890b:328f.; Smith 1901; Marshall 1951 II:463; Shah 1955/1998:54ff.; Choudhury 1956:47, 65, 93f.; Jain 1987:136; Settar 1989; Sastri et al. 1992; Kasturibai & Rao 1995; Dundas 2002:219, 291, n. 4; Laughlin 2003:200; Bronkhorst 2005:53; Quintanilla 2007:38; Hegewald 2009:135鈥�7).