Burgess has an exhaustive account of the Jain Cave Temples (none older than the 7th century) in Fergusson and Burgess's Cave Temples in India (London, 1880).
The old town has a threefold interest: first as a very ancient seat of Jain worship; secondly for its example of palace architecture of the best Hindu period (1486-1516); and thirdly as an historic fortress.
The statues of the Jinas in the Jain temples, some of which are of enormous size, are still always quite naked; but the Jains themselves have abandoned the practice, the Digambaras being sky-clad at meal-time only, and the Svetambaras being always completely clothed.
Very little reliance can be placed upon the details reported in the Jain books concerning the previous Jinas in the list of the twenty-four Tirthankaras.
Like the Buddhist scriptures, the earlier Jain books are written in a dialect of their own, the so-called Jaina Prakrit; and it was not till between A.D.
The Jain scriptures themselves, though based on earlier traditions, are not older in their present form than the 5th century of our era.
The curious will find in them many reminiscences of Hindu and Buddhist legend; and the antiquary must notice the distinctive symbols assigned to each, in order to recognize the statues of the different Jinas, otherwise identical, in the different Jain temples.
The Lat Masjid, or Pillar Mosque, was built by Dilawar Khan in 1405 out of the remains of Jain temples.
Of these the old Jain temple, situated in a hamlet some 2 m.
The Jain portion of this community is very wealthy.