Jainagam Sahitya Me Stoop

Here's a comprehensive summary of the Jain text "Jainagam Sahitya me Stoop" by Sagarmal Jain, based on the provided information:

The book "Jainagam Sahitya me Stoop" by Sagarmal Jain explores the concept and presence of stupas (monumental structures, often mound-like) within Jain Agamic literature. The author meticulously traces the evolution and understanding of stupas from early Jain texts to later commentaries and archaeological findings.

Key Themes and Findings:

• Early Mentions and Terminology: The earliest references to stupas and stupamah (festivals related to stupas) are found in the Acharaṅga Sūtra (Second Śrutaskandha). Here, the term used is "chaityakṛta stūpa" (थूभं वा चेइयकडं), meaning a stupa made or related to a chaitya. The word "kaḍaṁ" is interpreted by the author as "kṛta" (made/created) rather than "kūṭa" (heap), suggesting structures built on cremation sites or containing relics. The term chaitya itself evolved, initially referring to memorial mounds or trees on cremation sites, which later developed into places of worship and eventually into temples.

• Evolution of the Term "Chaitya": The meaning of chaitya broadened over time, encompassing stone heaps, monuments, memorial stones, sacrificial altars, places of worship, pedestals for deities, temples, and even Buddhist and Jain temples. The author emphasizes understanding the evolution of chaitya to grasp the meaning of stupa in Jain literature.

• Purpose and Types of Stupas:

  • Initially, stupas (or chaitya-stupas) were likely erected on cremation sites or over the physical remains (ashes, bones) of significant individuals to commemorate them.
  • The practice of planting trees (chaitya-vṛkṣa) alongside these memorial structures is also mentioned.
  • Later, stupas were erected purely for worship, sometimes named after individuals.
  • With the development of sculpture, chaityas evolved into yakṣāyatanas (shrines for yakṣas) and siddhāyatanas (shrines for liberated souls or jinas), leading to the development of Jain temples. By the 6th century CE, chaitya also came to mean a Jain temple.

• Influence and Origin: The author strongly suggests that the Jain tradition of stupa construction and worship was not an original Jain practice but rather an influence from secular or external traditions, particularly Buddhism. This practice likely emerged between the 2nd century BCE and the 5th century CE, influenced by Buddhist traditions. After the decline of Buddhism (7th-8th centuries CE), the stupa tradition gradually disappeared from Jainism.

• Specific Textual References:

  • Sthānāṅga Sūtra: Mentions chaitya-stupas and chaitya-vṛkṣas in the description of Nandīśvara Dvīpa, indicating a developed architectural and iconographic practice by its time, with jina images installed on chaitya-stupas.
  • Jambūdvīpa Prajñapti and Samavāyaṅga Sūtra: Refer to chaitya-stambhas (pillars) which contained jina relics, suggesting these pillars were a developed form of chaitya-stupas and later evolved into māna-stambhas.
  • Upāsaka Daśāṅga, Bhagavatī Sūtra, Jñātādharmakathā: Mention Arhat chaityas and stūpikās (small stupas), indicating the presence of temples and devotional practices.
  • Praśnavyākaraṇa Sūtra: While mentioning the word stūpa, the author notes it might not be specifically a Jain stupa, and this text is considered a later compilation (around the 7th century CE).
  • Vyavahāra Chūrṇi and Āvaśyaka Chūrṇi: These commentaries provide significant insights, including accounts of stupas in Mathura and Vaiśālī.

• Historical Evidence and Debates:

  • Mathura: The author highlights that literary mentions and archaeological evidence of Jain stupas are predominantly from Mathura. The Vyavahāra Chūrṇi and its commentary mention a dispute between Jains and Buddhists over a "Devanirmita" (god-made) stupa in Mathura. Archaeological findings from Mathura include depictions of stupas on āyāgapaṭṭas (stone slabs for worship) and stone slabs with stupa carvings alongside jina images. These findings suggest a period of stupa construction and worship among Jains, primarily from the pre-Christian era up to the 3rd century CE.
  • Vaiśālī: The Āvaśyaka Chūrṇi mentions a stupa of Munisuvrata Svāmī in Vaiśālī, but no definitive archaeological evidence has been found for this.
  • The Mathura "Devanirmita" Stupa Controversy: The author discusses the possibility that the Mathura stupa was originally Buddhist and later came under Jain control. Arguments for this include the absence of stupa mentions in the earliest Jain texts like the Ācharaṅga Sūtra, which even prohibits stupa worship. However, later texts do indicate stupa activity. The author also points out that the early jina images in Jainism appeared around the 3rd century BCE, while Buddhist stupa worship as a symbolic representation predated widespread Buddha images, potentially influencing the Jain adoption of stupas.
  • Later Period: After the 4th-5th centuries CE, there's a decline in both archaeological evidence and literary mentions of Jain stupas, with the exception of commentaries and historical accounts that cite earlier periods.

• The "Pañcastūpānvaya" Branch: The existence of a Jain sect named "Pañcastūpānvaya" (followers of five stupas) suggests a period when stupa worship was significant enough to define a sect, likely related to the stupas of Mathura.

• Conclusion: Sagarmal Jain concludes that the tradition of stupa construction and worship in Jainism was indeed influenced by external, particularly Buddhist, traditions. This practice gradually waned with the development of charan-chaukis (footprints), chaitya-stambhas, māna-stambhas, and finally, Jain temples. While literary evidence and some archaeological findings (primarily from Mathura) support the historical presence of Jain stupas, it is posited as a borrowed rather than an indigenous Jain practice.

In essence, the book provides a scholarly examination of the stupa in Jain literature, charting its conceptual and practical presence, its likely influences, and its eventual decline within the Jain tradition.