Jain Journal 1986 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 24

JAIN JOURNAL
Mahavira in the successive periods.24 During Gupta period and also later on Jainism flourished to a great extent. But by the 13th and 14th centuries A.D., the influence of the Jainas practically becomes nonexistent in Mithila and adjoining regions.25
Jainas have left a large number of antiquities which are scattered all over northern India. But so far Mithila is concerned a very few remains are available, which do not help us much in presenting a connected history of Jaina art in this part of the country. Archaeologically, the modern site of Vaisali (a part of ancient Mithila) is entirely devoid of any remains belonging to this religious order. We have, however, several references to Jaina antiquities in Vaisali and its suburbs in the Jaina literature. The Uvāsagadasão26 says that Jnatrkas possessed a Jaina temple outside their settlement at Kollaga, bearing the name of Duipalasa. Cetiya is the term used for Jaina temple, which according to Hoernle means 'properly the name of a Jaina temple or sacred shrine, but commonly applied to the whole sacred enclosure containing a garden, grove or park (ujjāna, vana-şanda or vana-khanda), a shrine and attendants' houses.'27 This religious establishment might have been kept up for the accomodation of Mahavira on his periodical visit along with his disciples to Kundapura or Vaisali.28
Like the Buddhist tradition, the Jaina tradition also refers to the
ice of erecting stūpas over the ashes of the Jinas. One such stūpa existed at Vaisali dedicated to the Jina Munisuvrata.29 Stūpa worship in Jainism seems to have been a predominant feature. The Avaśyaka Cūrni30 while referring to the above stūpa at Vaisali gives the story of the 'thubha' in illustration of parināmiki buddhi. The Avaśyaka Niryūkti31 merely gives the catch word 'thubha' "which shows that the author of the Niryūkti knew of the stūpa of Muni Suvrata at Vaisali."32 According to some scholars, it would be a mistake to suppose that cetiya in the Buddhist passages of the Mahāpariņivvāna sutta33 and the Digha Nikāya34
24 Ibid., 112-86 ; 201-16; also cf. Report on Kumrahar Excavations, 1951-55, pp. 10-11. 36 For details see U. Thakur, Studies in Jainism in Mithila. 26 Hoernle, I p. 2. 37 lbid.. II p. 2 sn. 4 ; for different interpretations of this term, see U. P. Shah, Studies
in Jaina Art, pp. 43-55. 28 C. J. Shah, 106. 29 Avasyaka Curni of Jinadasa (c. 676 A. D.), pp. 223-27, 567. 80 See U. Thakur, Studies in Jainism and Buddhism in Mithila, p. 98 ff. 31 Vy. 949-51 ; Haribhadra's Vrtti, 437 ; Avasyaka Curni, p. 567. 32 U.P. Shah, op. cit., p. 62. 38 Chap III, sections 36-37. 34 II. 113 ; also see Law, Geography of Early Buddhism.