Short answer: Yes – darshan of Jina idols/temples is rooted in the Agamas and early Jain literature, not just a later custom.

A bit more clearly:

1. Word used in Agamas

- The Agamas (especially Śvetāmbara) use terms like “chaitya”, “jinālaya”, “stupa”, “āyatana” for places where the Jina is venerated. - They also describe going to the chaitya, bowing, doing vandan, pradakṣiṇā, kāyotsarga, etc. This is the base for what we today call mandir darshan / chaitya‑vandan.

1. Purpose in scriptural view

- The aim is bhāva‑pūjā: - remember the qualities of Arihant–Siddha, - develop vinay (deep respect, humility), - reduce ego, anger, greed, attachment and inspire samyak darshan. - The stone or metal itself is not the “giver” of fruits; the inner bhāva is praised in Jain Agamas and commentaries.

1. Digambar–Śvetāmbara angle

- Śvetāmbara Mūrtipūjak: present chaitya‑vandan exactly as a temple ritual (Navkār, Logassa, Iriyāvahiyam, Khamāsamaṇa, etc.), based on Agamic sutras recited in front of the Jina image. - Śvetāmbara Sthānakvāsī / Terāpanth: accept Agamas, but avoid images; they still do pratikraman, samayik, Navkār, Iriyāvahiyam, etc., facing a clean space instead of a murti. - Digambar: their own canon is different, but devapūjā, abhiṣek, vandan to Pañca‑Parameṣṭhī and Jina‑mandir darshan are clearly prescribed in their paddhatis and older texts.

1. So, is “temple darshan” Agamic or only traditional?

- The form (current detailed rituals, timings, etc.) is shaped by tradition and ācāryas over time. - The principle – going to Jina’s place, bowing, doing vandan, recalling Tīrthaṅkaras and purifying bhāva – is firmly rooted in Agamic teaching and early Jain āgama‑based literature.

If you want, I can quote a few exact Agamic lines that show going to chaitya and doing vandan, and then explain them in very simple Hindi/English.