Jainagam Dharm Me Stup

Here's a comprehensive summary of the Jain text "Jainagam Dharm me Stup" (Stupa in Jain Agama Dharma) by Sagarmal Jain, based on the provided text:

This book, "Stupa in Jain Agama Dharma," by Sagarmal Jain, explores the presence and evolution of the concept of 'stupa' within Jainism, tracing its origins, meanings, and eventual decline.

Early Mentions and Evolution of 'Chaitya' and 'Stupa':

• The earliest references to stupas in Jain Agamas are found in the Achārāṅga Sūtra. Initially, the term "stupa" wasn't used independently but as "Chaitya-stupa" (Cheiya-kad).
• The word "Cheiya-kad" is understood as a combination of "Cheiya" and "kad," where "kad" signifies a heap or mound, particularly of a dome-shaped structure. Thus, "Cheiya-kad" refers to a stupa built on a cremation site or over bodily remains.
• Initially, stupas were memorial structures erected on cremation sites or containing the ashes of the deceased.
• Alongside stupas, Chaitya trees were also mentioned in the Achārāṅga Sūtra. These were trees planted at cremation or burial sites to commemorate individuals. Over time, these trees also became objects of reverence.
• With the development of iconography, Chaityas evolved into Yaks' shrines and later into Jina temples. By the 6th century CE, the term "Chaitya" also came to signify Jina temples.

Meaning and Usage of 'Stupa' in Jain Agamas:

• In the Achārāṅga Sūtra, the term "Cheiya-kad" (a stupa associated with a Chaitya) is used, indicating structures built on cremation grounds or over bodily remains.
• Later Agamas like Sthānāṅga and Prajñāpanā also mention Chaitya-stupas and Chaitya trees, particularly in the context of celestial islands like Nandiśvara Island.
• The Sthānāṅga Sūtra describes Chaitya-stupas being adorned with Jina images on raised platforms, indicating an advanced stage of temple architecture.
• The Samavāyāṅga and Jambūdvīpa Prajñapti mention Chaitya-stambhas (pillars) instead of Chaitya-stupas, and these pillars are also mentioned as containing Jina's relics. This suggests that Chaitya-stambhas were a developed form of Chaitya-stupas, eventually evolving into the Mānastambhas prevalent today.
• While the Bhagavatī Sūtra and other Angas don't explicitly mention Chaitya-stupas, they do refer to "Arihanta Chaitya."
• The Prashnavyākaraṇa Sūtra mentions the word "stupa" independently, but it's not considered a Jain stupa in that context. The current edition of Prashnavyākaraṇa is believed to be a compilation post-dating the original Agamas.

The Rise and Decline of Stupa Tradition in Jainism:

• The author suggests that the concept of stupa construction and worship in Jainism likely emerged between the 2nd century BCE and the 5th century CE, influenced by Buddhism.
• This tradition seems to have declined after the 7th-8th centuries CE, coinciding with the decline of Buddhism.
• The Achārāṅga Sūtra also contains prohibitions against observing stupas and participating in stupa festivals, suggesting that by the time the second part of the Achārāṅga was composed (2nd-3rd century BCE), Jain stupas were not yet prevalent, or perhaps there was a general injunction against participating in non-Jain stupa practices.

Historical Evidence and Scholarly Debate:

• Archaeological evidence for Jain stupas is scarce, with Mathura being a significant exception, yielding remnants of Jain stupas and depictions on Ayāgapaṭas (votive tablets).
• A notable debate surrounds a "devanirmita" (god-made) stupa in Mathura. Inscriptions suggest it was associated with Arhat Muni Subrata.
• The author presents arguments for and against its original Jain origin, considering it was mentioned in the context of a dispute between Jain and Buddhist communities.
• The lack of widespread Jain stupa remains outside Mathura and the eventual disappearance of the tradition lead to the conclusion that it was not an original Jain practice but an influence from the prevailing folk traditions, particularly Buddhism.
• The text highlights that the tradition of building Chaitya-stambhas and footprints continues to this day.
• The Jain tradition's Yapaniya Sangha had a branch named Panchastūpānvaya, possibly named after the worship of five stupas in Mathura, further indicating the presence of stupa worship.

Conclusion:

Sagarmal Jain concludes that the tradition of stupa construction and worship in Jainism was primarily developed due to the influence of non-Jain traditions, especially Buddhism. This practice eventually faded away with the development of other forms of worship like the worship of Jina images, Chaitya-stambhas, and temples. While the text acknowledges the presence of stupas in Jain literature, it emphasizes that their origin and prevalence were largely an external influence rather than an intrinsic part of Jainism's core doctrines and practices from its inception.