Studies in Jaina Art

SR No.: 001610
Original Sutra Author: N/A
Author: Umakant P Shah
Publisher: Parshwanath Vidyapith
Publication Year: 1998
Total Pages: 218
Language: English
Classification: Book_English, Art, & Culture
File Size: 9 MB

Page 60

A BRIEF SURVEY OF JAINA ART IN THE NORTH
Arthaśāstra. In the words of Dikshitar, "From that of the shrine the application of Caitya was extended to a bimba or deity in the shrine.” 1
It seems that Caitya meaning something piled-up, a fire-altar, a yajñasthāna, had started acquiring the sense of a memorial or relic structure. The utensils etc. left at the end of a sacrifice, as also the site of the sacrifices like the piled-up Garuda-cayana, protected with a compound-wall, served the purpose of a sacred memorial of the sacrifice once performed. Of such use were also the caitya-yüpas or sacrificial posts. Funeral memorials were also in vogue and the funeral pile or funeral mound could also obtain the designation of a citya or caitya since it was regarded as something sacred, fit for offering. A caitya-druma could also exist on the cremation ground. The Arthaśāstra refers to such trees in Bk. XIII. 2. and V. 2. where the expression caityasthāna refers to the burial ground. Vālmīki describes that Rāvaņa was as fearful looking as the smaśāna-caitya which, according to Dikshitar, only means the caitya or tree growing in the burial ground.' In the Rāmāyaṇa, I. 58.12, FREITA AITOT is explained by Govindarāja as-Fathania HPI तादृशं माल्यम् ।
According to Manu, X. 50, underneath the shade of Caitya-trees in burial grounds, Caņdāla and similar castes were to find their residence. Trees and asthi-caityas etc., served as boundaries of a grāma or janapada according to Yajñavalkya, II. 151.
But Caitya-vykşas were not confined to burial grounds only. Tree-worship was an age-long practice in India and latterly some trees became demarcat. ed caityas and worship was offered to them. Of such type are also the shrines of the Bodhi-tree illustrated in reliefs at Bhārhut and Sāñchi showing the adoption of the ancient Tree Worship by the Buddhists. In some cases the caitya-vrkșas served as boundaries of gardens and fields. 2 Felling of branches of trees of a caitya or of caityas is prohibited by Yājñavalkya, II. 228. The grāma-caityas of Meghadūta, 23, are interpreted as caitya-vřkşas by Mallinātha who quotes Viśvaprakāśa-kośa of Maheśvara in support.3 Kulluka on Manu, 10.50, explains caitya-druma as grāmādisamipe khyātaurksah. The Trikāņdaseșakośa gives Caitya-druma as a synonym of the Pippla tree. The Aśvattha tree is treated as the Tree of Life in the Bhagavad-Gītā, adhyāya XV.5
1 op. cit., p. 448.
2 Kautilya, Arthaśāstra, II. 4 and 35 S EAT 797 1929 sa fag:'.
• पिप्पलो बादरंग: स्यात् चैत्यद्रुमः केशवालयः
6 For the conception of Tree of Life, see, Coomaraswamy, Elements of Buddhist Iconography. With this one may also note the conception of Fo6954 or The Wish-giving Tree.