More Light On Yapaniya Sangha

Author(s): A N Upadhye
Publisher: A N Upadhye
Catalog link: https://jainqq.org/explore/269239/1

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MORE LIGHT ON THE YAPANIYA SANGHA1 A JAINA SECT* By A. N. UPADHYE The religious and ascetic organisation headed by Nigantha Nataputta, or Mahavira, was led eariler by Parsva; and Mahavira was a Pasavaccijja, i. e., he belonged to the line of Parsva. Still the Uttaradhyayana, XXIII, depicts a situation in which the pupils of Parsva and of Mahavira try to patch up some of the differences in their ascetic practices. It is such differences that might have created schisms and sects in the Jaina church in due course of time. Reprinted from the Annals (B. O. R. Institute) Vol. LV 2 POONA 1974 This paper was submitted to the 29th International Congress of Orientalists, Paris, and read by me at the Southeast Asia (Indian) Section on July 17, 1973. 1 For earlier studies see: Indian Antiquary, VII, p. 34; H. LUDERS: E. I., IV. p. 338; N. PREMI: Jaina Hitaisi, XIII, pp. 250-75; A. N. UPADHYE: Journal of the University of Bombay, L. vi, pp. 224 ff.; N. PREMI: Jaina Sahitya aura Itihasa, 2nd ed., Bombay 1956, pp. 56 f., 155 f., 521 f.; P. B. DESAI: Jainism in South India, Sholapur, 1957, pp. 163-66, etc. Nalinaksh DATTA: Early History of the Spread of Buddhism and Buddhist Schools, p. 200. 3 E. LEUMANN: Die alten Berichte von den Schismen der Jaina, I, S., XVII, pp. 91-135. 4 Dr. HOERNLE quoted in South Indian Jainism, pp. 25-27, 5 See Visesavasyakabhasya, Gathas 2304-2548, 2 [Annals, B. O. R. I. ]

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MORE LIGHT ON THE YAPANIYA SANGHA, A JAINA SECT* BY A. N. UPADHYE The religious and ascetic organisation headed by Nigantha Nataputta, or Mahavira, was led eariler by Parsva; and Mahavira was a Pasa vaccijja, i. e., he belonged to the line of Parsva. Still the Uttaradhyayana, XXIII, depicts a situation in which the pupils of Parsva and of Mahavira try to patch up some of the differences in their ascetic practices. It is such differences that might have created schisms and sects in the Jaina church in due course of time. The Samagamasutta mentions that Buddha had already scented dissensions in the Jaipa church soon after the death of Mabavira, or * Nigantha Nataputta, and exhorted his disciples not to fall a victim to such schismatic impulses. During the life-time of Mahavira, the doctrinal differences like the Bahurata started by Jamali, the son-inlaw of Mahavira, and Jivapradesa by Tisyagupta etc. were already thete. After the Nirvana of Mahavira, possibly due to the migration of certain monks to the South, there arose the division of Svetam bara and Digambara by laying more or less stress on certain ascetic practices which must have been there in the church even earlier. The schisms started by Aryasadha (214 years after the Nirvana of Mahavira ) etc. did not survive long to perpetuate any division in the church. From the Mathura inscriptions of the early centuries it is clear that gscetic groups like Gana, Kula, Saka and Sambhoga were already current in the Jaina church. Among the Digambaras there were such * This paper was submitted to the 29th International Congress of Orientalists, Paris, and read by me at the Southeast Asia (Indian ) Section on July 17, 1973. 1 For earlier studies see : Indian Antiquary, VII, p. 34 ; H. LUDERS : E. I., IV. p. 338 ; N. PREMI : Jaina Hitaisi, XIII, pp. 250-75; A. N. UPADHYE : Journal of the University of Bombay, I. vi, pp. 224 ff. ; N. PREMI : Jaina Sahitya aura Itihasa, 2nd ed., Bombay 1956, pp. 56 1., 155 f., 521 f.; P. B. DESAI : Jainism in South India, Sholapur, 1957, pp. 163-66, etc. 2 Nalinaksh DATTA : Early History of the Spread of Buddhism and Buddhist Schools, p. 200. 8 E. LEUMANN : Die alten Berichte von den Schismen der Jaina, I. S., XVII, pp.. 91-135. 4 Dr. HOERNLE quoted in South Indian Jainism, pp. 25-27. See Visesavasyukabhasya, Gathas 2304-2548, ? [ Annals, B. O. R. I. ]

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10 Annals of the Bhandarkar Oriental Research Institute divisions as Sangha (Mula, Dravida etc.), Gana (Desi, Sena, Kanur etc.), Gaccha ( Pustaka etc. ), Anvaya (Kundakunda etc.). Among the Svetambaras there are Gacchas like Kharatara, Tapa, Ancala, etc. The Darsanasara of Devasena (9-10th century A. D.) gives a few details about the Sanghas some of which may be noted here. The Yapaniya Sangha was led by Srikalasa ( 205 years after the death of Vikrama); Dravida Sangha by Vajranandi ( 526 years after the death of Vikrama); Kastha Sangha by Kumarasena ( 753 years after the death of Vikrama ); and Mathura Sangha led by Ramasena ( 953 years after the death of Vikrama. ). Such divisions, due to differences in practices, were unavoidable, because groups of ascetics lived and moved in different parts of the country. Some definitions of these terms are available. A group of three monks was called a Gana; a band of seven monks was designated as Gaccha ; and regular community of monks was known as Sangha. But these definitions cannot be taken as universal : in fact there are instances of the interchange of Gana and Sangha. According to Uddyotana ( 779 A. D.), the term Gaccha seems to have originally indicated a travelling group of monks under its head. The traditional meanings have to be collected from the leading monks among Svetam baras and Digambarag. In a Kannada Ms., Ganabheda, more prominence is given to Ganas than to Sanghas. Four Ganas are recognised ; and they are linked with certain Sangbas: i) Senagana (Mulasangha ); ii ) Balavatkaraganas ( Nandisangha ); iii ) Desigana ( Simhasangha); and iv) Kalogragana ( Yapaniyasangha ). Sufficient attention has not been paid to the Yapaniya Sangha, partly because there were certain prejudices against the Yapaniyas, and because they do not exist today under that name like Digambaras and Svetambaras. There are various traditions about the origin of the Yapaniyas. Devasena, who compiled his Darsanasara in the year 909 or 990 years after the death of king Vikrama, records a tradition that Srikalasa, a Svetam bara monk, started the Yapaniya Sangha in the town of Kalyana in the year 205 after the death of king Vikrama. Then 1 See the Introduction to Reportoire D'epigraphie Jaina by A. GUERINOT, Paris 1908. 2 Annals of the B. O, R. I., XV. iii-iv, pp 198 ff., Poona 1934. 3 Vasunandi's Sanskrit commentary on the Mulacara, IV, 32, Bombay 1920. 4 Kuvalayamala, p. 80, lines 17f., Bombay 1959. 5 Balavatkara = Balatkara, cf. Kannada Bala ( ) gara, 8 Kalogra-gana seems to be hyper Sanskritisation of Kandura- or Kanur-gana which is associated with the Yapaniya Sangha.

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More Light on the Yapaniya Sangha : A Jaina Sect 11 Ratnanandi? (later than 15th century A. D.) narrates, in his Bhadrabahucarita, the origin of the Yapaniya Sangha in this manner. King Bhupala was ruling at Karahataka. He had a favourite queen Nlkuladevi, by name. She once told her beloved that there were her teachers in her paternal town and that they should be requested to come over there for the glorification of the religious rites. The king, accordingly, sent his minister Buddhisagara who brought those monks after great entreaties. After their arrival, the king went forth to receive them in a great pomp; but when he saw them from a distance and found that they were not naked monks, he began to wonder who were those new monks equipped with clothings, a bowl and a stick. He returned home without offering respects to them; he told his wife that her teachers were heretics, and he was not ready to respect them, because they were not Jaina monks. The queen understood what her beloved meant. She hurried to those monks and requested them to give up their white clothes and accept the Nirgrantha asceticism. They gave up accordingly their old robe and went naked with a water-gourd and a bunch-offeathers. Then the king approached and received them with due decorum. The monks, though Digambara in form, continued the practices of Svetambaras: it is they who formed the Yapaniya-sangha. The tradition being very late in time, one has to be cautious in accepting it wholesale and literally. There are some implications of this tradition. The queen perhaps belonged to the Svetambara community, and the Svetambara monks do not appear to have been very popular in the South, if this Karahataka were to be identified with modern Karhad in Satara district of Maharashtra. The Yapaniyas are looked upon as a Svetam bara schism by both Devasena and Ratnanandi, though they had an outward appearance of Digambara monks. . Yapaniyas have been looked upon as a heretic creed by some Digambara writers. Indranandi, in his Nitisara, (verse 10 ) includes them under five false sects : Gopucchikah svetavasa Dravido Yapaniyakah Nihpinchasceti pancaite Jainabhasah prakirtitahi The basic meaning of the term Yapaniya is a question by itself. Various spellings are available for it : Yapaniya, Japaniya, Yapani, Apaniya, Yapuliya, Apuliya, Japuli, Javuliya, Javiliya, i Bhadrabahucarita of Ratnanandi, Kolhapur 1921, Ch. IV, 135-54 ; H. JACOBI : Uber die Entstehung der Svetambara and Digambara Sekten, ZDMG, XXXVIII, pp. 1-42; H. LUDERS : E. I., IV, p. 338. 2 Tattvanu sasanadi-samgrahah, in M. D. J. G., Bombay, Sam, 1975, pp. 58 ff.

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12 Annals of the Bhandarkar Oriental Research Institute Javaliya, also Javaligeya. Different interpretations are already offered, tracing it back to the root ya with the causal suffix. TELANG explained the term 'as those who wandered about without being stationary'. In early texts like the Pravacanasara (III. 10 ) two types of Teachers are mentioned : pavvajja dayaga and nijjavaga. The duty of the nijjavaga is to re-establish a defaulter-monk in the correct behaviour. His function is that of controlling and correctly piloting a novice : the Sanskrit equivalent should be nir-yamaka rather than nir-yapaka. The term javanijja is used in more than one sense in early Jaipa texts. In the Nayadhammakahao, there is the expression indiya-javanijje. Here javanijje cannot be from yapaniya, but from yamaniya, going back to the root yam to control. We may compare also thavanijju standing for sthapaniya. So yopaniya is not the correct Sanskritisation, though a catching back-formation. So the javanijja monks (called Yapaniya) are those who lead life of yama-yama; compare in this context the caujjama-caturyama dharma of Parsva. 3 It is necessary that we gather some details about the Yapaniya Teachers, so that we can have a better picture of this Sangha and of the Teachers associated with it in different localities and contexts of events.. The Hathigumpha inscription of Kharavela has a reading (uncertain ) yapa-navakehi (line 14). Some suspect here a reference to Yapaniyas, but one cannot be certain. Mrgesavarman ( 475 to 490 A. D.) of the Kadamba dynasty has given a grant to Yapaniyas, Nirgranthas and Kurcakas : the teacher mentioned in the plate is Damakirti. Further, his son ( 497-537 A. D.) also made a grant of a village, out of the income of which the Puja etc. were to be performed and the Yapaniya ascetics to be fed for four months. The teachers mentioned here are : Damakirti, Jayakirti, Bandhusena and Kumaradatta, possibly all of them Yapaniyas. Further Devavarman, the son of Krsnavarman ( 475-80 A. D. ) made a donation of a village to the members of the Yapaniya Sangha in favour of their temple for its maintenance.5 The Kadamba plates of A. D. 812 give the following details. The Rastrakuta king Prabhuta varsa himself made a donation in favour of a temple presided over by Arkakirti, disciple of Kuchi (li )-acarya, who 1 See I, A., VII, p. 34, footnote. 2 See my paper on the meaning of Yapaniya' in the Srikanthika, Mysore 1972. 8 Otherwise the expression in the Nayadhammakahao cannot be properly explained 4 E.I., XX, No. 7, p. 80. 6 I. A., VI, pp. 24-7, VII, pp. 33-5,

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More Light on the Yapaniya Sangha: A Jaina Sect descended from (with a gap of many teachers in between) Srikirtiacarya of the. Yapaniya-Nandisangha, Punnaga-vrksamula-gana. Arkakirti successfully treated Vimaladitya, the Governor of Kunnigila Desa, who was suffering from the evil influence of Saturn. The Kiraippakkam (Chingalpet, Tamil Nadu) inscription of c. 9th century A. D. refers to a Jina-temple, Desavallabha by name. It was constructed by Amalamudalguru, the pupil of Mahaviraguru of the Yapaniya Sangha and the Kumilagana. The donation makes provision for feeding the monks of the Sangha.2 Amma (II) of the Eastern Calukya family made a grant of the village Maliyapundi (in Andhra) for the benefit of a Jaina temple. The teacher in charge of it was Srimandiradeva, the disciple of Divakara and grand-disciple of Jinanandi of the Yapaniya Sangha, (Koti) Maduva-gana and Punyaruha (possibly equal to Punnagavrksa) Nandi Gaccha. Then there is the Saudatti (Sugandhavartti) inscription of A. D. 980. It opens with the mention of Tailapadeva of the Calukya dynasty. Santivarma and his queen Candakabbe are specified. The donation of the land is made by Santivarma for the Jaina temple built by him. Here some of the teachers mentioned belonged to the Yapaniyasangha and Kandurgana; and their names are: Bahubali-deva (bhattarakah) (who is compared with moon, lion etc.); Ravicandrasvami, Arhanandi, Subha candra-Siddhantadeva, Maunideva and Prabhacandradeva. Dr. P. B. DESAI refers to another inscription from Hosur (Saudatti, Dt. Belgaum) in which the preceptors belonging to the Kandurgana of the Yapaniya Sangha are mentioned. Their names are Subhacandra (I), Candrakirti, Subhacandra (II), Nemicandra, Kumarakirti, Prabhacandra and Nemicandra (II).5 13 It is reported that the image of Neminatha now in the Dodda Basadi at Belgaum, once belonged to a temple in the fort. The inscription on it says that Parisayya of the Yapaniya Sangha constructed the temple in A. D. 1013 to which Kattayya and Jakkavve, the mother of Sahanadhipati ( perhaps the same as the Daudanayaka of the Kadamba ruler Jayakesi) made the gift of land at Kallahalli (near Gokak ). It may be noted that Parisayya seems to be a layman and not a teacher, and his affiliation to the Sangha is specified. The Raybag inscription (A. D. 1020) records the gift of land at Huvinabage (modern Raybag) 1 E. C., XII Gubbi 61. 2 A. R. S. I. E., 1934-35 N. 22, p. 10, Delhi 1938. 3 E. I., IX, No. 6. 4 Journal of the B. B. R. A. S., X, 71-72, text pp. 206-7. 5 Jainism in South India, p. 165. 6 Jinavijaya (Kannada), January 1931.

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Annals of the Bhandarkar Oriental Research Institute by Dandanayaka Dasimarasa to the illustrious preceptor Kumarakirtipanditadeva of the glorious Yapaniya-sangha, Punnagaveksamulagana. The Hosur (Dharwar Dt.) inscription of A. D. 1028-29 records the grant of an areca-nut garden and house sites made by Aycha-Gavuuda of Posavura to the Basadi. Here are mentioned the Yapaniya Sangha and (Punnagavrksam ula, not fully readable ) the teacher is Jayakirti.? The Huli record is found in two parts, the first belonging to the Calukya Ahavamalla Somesvara (A. D. 1044 ) and the second to Jagadekamalla (A. D. 1145 ). These grants are made for the repairs of the Jina temple and for the maintenance of the saints (connected with it). In the first Balacandra-bhattarakadeva of the Yapaniya Sangha Punnagavrksamula is mentioned, and in the second is specified Ramacandradeva. The Mugada inscription of A. D. 1045 refers to Yapaniya Sangha and Kumudigana. It is the latter that is better specified and a number of teachers are mentioned: Srikirtigoravadi, Prabhasasanka, Nayabotinatha, Ekavira, Mahavira, Narendrakirti, Naga bikki-vratindra, Niravadyakirti-bhattaraka, Madhavendu, Balacandra, Ramacandra, Municandra, Ravikirti, Kumarakirti, Damanandi, Traividya-govardhana, Damanandi, Vaddacarya. Some names are elusive. But all of them are highly praised with references to their profound learning and exemplary conduct.4 The Morab (Dt. Dharwar ) record mentions the Samadhi-marana of Nagacandra Siddhantadeva, the pupil of Jayakirtideva of the Yapaniya Sangha. Kanakasakti was the pupil of Nagacandra who is called Mantraculamani. The Doni (Dt. Dharwar ) record belonging to the reign of Tribhuvanamalla ( A. D. 1096 ) is a grant of a garden to Carukirti Pandita, the pupil of Municandra-traividya Bhattaraka of the Yapnisanga-vsksamulagana. Dayimayya, the pupil of Municandra Siddhantideva, wrote the record. The Dharmapuri inscription (Dt. Bhir, Maharashtra) records the grant of income from different taxes for the worship of god and for the feeding of ascetics by the Pancapattana of Pottalakere, the Kancugaras and Telunganagaras. The grant was entrusted to Mahavira Pandita, the Acarya of the Basadi, of Yapaniyasangha and Vamdiyuragana.' The Kalabhavi record outside the temple of Ramalinga belongs to c. 11th century A. D. and refers to the period of Sivamara of the Western Ganga family. Sivamara gifted the village Kumudavada to a Jaina shrine built by him and entrusted it to the 1 Journal of the Bombay Historical Society, iii, pp. 192-200. 2 S. I. I., XI. i., No. 65, Madras 1940, 3 E.I., XVIII; also P. B. DESAI, Ibidem, pp. 174 f. 4 S. I. I.. XI. i., No. 78, Madras 1940. 6 A. R. S. I, E., 1928-29, No. 239, p. 56. 6 S. I,I., II. iii, No. 140. 7 A, R, S. I. E., 1961-62, B 460-61,

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More Light on the Yapaniya Sangha: A Jaina Sect preceptor Devakirti of the Mailapanvaya, Kareyagana (which are associated with Yapaniya Sangha in the Bailahongal record). His predecessors mentioned are Subha kirti, Jina candra, Nagacandra and Gunakirti.1 The Honnur inscription records the grant for the temple built by Bamma Gavuda, the disciple of Ratrimati-kanti, i. e., a nun by name Ratrimati, of the Mulasangha, Punnagavrksamulagana at the time of Ballaladeva and Gandaraditya (of the Silahara dynasty of Kolhapur), c. 1108 A. D. The Bailahongal (Dt. Belgaum) record is of the time of Calukya Tribhuvanamalladeva. The Ratta Mahasamanta Anka, Santiyakka and Kundi territory are mentioned. It is a grant to some Jaina temple. Mullabhattaraka and Jinadevasuri of the Yapaniya Sangha, Mailapa Anvaya and Kareyagana are specified. There is another Huli (Dt. Belgaum) inscription of the reign of Vikramaditya (VI). It refers to Bahubali, Subha candra, Maunideva and Maghanandi of the Yapaniya Sangha and Kandurgana. The inscription at Eksambi (Dt. Belgaum) is found in the Neminatha Basadi constructed by Kalan(n)a, the general of Vijayaditya (the son of Silahara Gandaraditya). A land for the temple was given to Vijayakirti (Mahamandalacarya) of the Yapaniya Sangha, Punnagavrksamulagana. His genealogy stands thus Municandra, Vijayakirti, Kumarakirti and Traividya Vijayakirti. The Ratta Kartivirya paid a respectful visit to this temple in A. D. 1175.5 The Arsikere (Mysore) inscription (c. middle of the 12th century A. D. ) refers to the grant made to the Jina temple. In one of the opening verses the Maduvagana of the Yapaniya (Sangha ) is praised. The pratistha of the image was made by Manikasetti, a disciple of the Pomnagavrksamulagana and [Yapaniya] Sangha; and the teacher mentioned is Kumarakirti Siddhanta of the Yapaniya Sangha and Maduvagana. In another inscription there, the donor is Somayya of the Yapaniya Sangha. Unlike in most of the other records, here the laity are being directly linked with the Yapaniya Sangha. Secondly, the word Yapaniya, the editor observes, is erased. Thirdly, a word like Kalamukha-pratibaddha is added later, but it is redundant. Obviously some prejudice is shown against Yapaniyas, but there is no sufficient evidence to show that they had any Kalamukha leanings, because the word Kalamukha itself is added later. It is not unreasonable to presume that one who added the expression Kalamukha-pratibaddha might have tried to erase the term Yapaniya for removing inconsistency. The 1 I. A., XVIII, p. 309; also P. B. DESAI, Ibidem, p. 115. 2 I. A., XII, p. 102. 15 3 A. R. S. I. E., 1951-52, No. 33, p. 12. 4 E. I., XVIII, pp. 201 f. 5 A. R. of the Mysore Arch. Dept., 1916, pp. 48 ff. 6 Ed. S. SHETTAR: J. of the Karnatak University, X, 1966, pp. 159 ff. (in Kannada ).

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16 Annals of the Bhandarkar Oriental Research Institute Lokapur (Dt. Belgaum ) record of the 12th century A. D. notes that Brahma ( the son of Kallagavunda ) erected an image of Purudeva under the advice of Ubhaya-Siddhanta-cakravarti, the pupil of Sakalendu Siddhantika of the Kanduragana of the Yapaniya Sangha. At Tengali (Dt. Gulburga ) there is an inscription of c. 12th century A. D. on the pedestal of an image. It was consecrated by Bammadeva, the pupil of Nagadeva Siddhantadeva of the Vadiyura (Vandiyura ?) gana of the Yapaniya Sangha. The Manoli (Dt. Belgaum ) record of the 12th century A. D. speaks of the erection of Samadhi of Municandradeva of the Yapaniya Sangha. He was the Acarya of the Basadi established by Siriyadevi. There is also a reference to the Samadhimarana of Palyakirti, the pupil of Municandra of the Yapaniya Sangha. The Adaragunchi (Dt. Dharwar ) record of c. 13th century A. D. marks the boundary of the land given to a Basadi (at Ucchangi) of the Yapaniya Sangha and Kadurgana. The mutilated record at Hukeri (Dt. Belgaum ), c. 13th century A. D., mentions the name of Traikirti of some Gana (the name is gone ) of the Yapaniya Sangha. In the under-ground cell at Kagwad (Dt. Belgaum ) there is a grand statue of Neminatha. There is an inscription on the Nisidi stone which mentions the names of Dharmakirti and Naga Bommaras. The date given corresponds to A. D. 1394. There are gaps in the record. The teachers of the Yapaniya Sangha and Punnagavsksamulagana are Nemicandra (who is called Tuluvarajya-sthapanacarya ), Dharmakirti and Nagacandra. There are some undated records. The Sirur (Jamkhandi ) record states that the image of Parsvanatha-Bhattaraka was presented by Kalisetti for the Kusumajinalaya of the Yapaniya Sangba and VIksamulagana.? The Garag (Dt. Dharwar) record specifies the Samadhimarana of Santiviradeva of the Yapaniya Sangha, Kumudigana. There is another worn out record which also mentions the same Sangha and Gana.8 The Rayadrug (Dt. Bellary ) record refers to the construction of Nigidi. Of the eight names mentioned there, we have Candrabhuti of Mula Sangha and Candrendra, Badayya and Tammanna of the Apaniya Sangha. 1 Kannada Research Institute, Dharwar, 1942-48, No. 47. 1 A. R. I, E., 1960-61, No. 511; also P. B. DESAI, Ibidem, p. 404. 3 A. R. S. I. E., 1940-4 L, Nos. 63-65., p. 245. 4 A. R. S. I. E., 1941-42, No. 3, p. 255. 6 A.R.S.I. E., 1941-42, No. 6, p. 261. 6 Jinavijaya (Kannada), Belgaum, July 1931. 7 A. R. S. I. E., 1938-39, No. 98, p. 219. 8 A. R. S. I. E., 1925-26, Nos. 441-42, p. 76. 9 A, R. S. I. E., 1919, No. 109. p. 12.

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More Light on the Yapaniya Sangha : A Jaina Sect 17 There are some other inscriptions which have lately come to light. i) One at Sedam of 1124. A. D. refers to Prabhacandra Traividya of of Maduvagana possibly to be associated with the Yapaniya Sangha. ii) One from Badali (Dt. Belgaum ) of 1219 A. D. refers to the Yapaniya Sangha, Kareya Gana. The teachers mentioned are Madhava Bhattaraka, Vinayadeva, .... kirti Bhattaraka, Kanakaprabha and Sridhara Traividyadeva.? iii) One from Hannakeri (A. D. 1209 and 1257 ). Here is reference to Yapaniya Sangha, Mailapanvaya and Kareyagana. The teachers mentioned are Kanakaprabha (who is called jatarupadharavikh yatam, i. e., known for his nudity or nirgranthata), Sridhara, Kanakaprabha-pandita.? iv) On the pitha of the first floor of the temple in the Mangalwar Peth, Kolhapur, there is a record in Kannada which states that Vomiyanna got prepared the patta-sala; he was the brother of Raviyanna, the pupil of Vijayakirti of the Yapapiya Sangha and Punnaga vsksa-mulagana.4 v) Lately Dr. Gururaj BHATT sent me a copy of an inscription from the Image at Varang (S. K.) which mentions Kanurgana. He is studying it more closely. . This chronological survey of various inscriptions (from the 5th to the 14th century A. D. ) referring to the Yapaniya Sangha clearly brings out certain broad facts about this Sangha. Yapaniyas, to begin with, were distinguished from Nirgranthas, Sveta pata and Kurcaka. The Yapaniya Sangha is associated with ganas like Kumuligana (or Kumudigana ), ( Koti ) Maduvagana, Kandur- or Kanur-gana, Punnagavrksamula-gana (also. linked with Mulasangha ), Vandiyura-gana, Kareyagana and Nandi-gaccha and Mailapanvaya. This contamination with different Ganas indicates that the Sangha gradually got itself expressed through Ganas which, as the account of the Ganabheda shows, were becoming more prominent in Karnataka and round about. The result is that often only the Punnagaveksamulagana or Kandurgana is mentioned without specifying the Yapaniya Sangha. This should explain how gradually the Yapaniya Sangha was lost and became mixed with others, especially the Digambaras in the South. One of the saints of this Sangha is called jatarupadhara, a term generally used by the Digambara monks. How the saints of this Sangha compromised their practices and creed are matters for further investigation. According to the Nitisara (7-8 ) of Indranandi, the Sanghas were there first : Simha-, Nandi-, Sena-, and Deva-Sangha; and later grew Gana, Gaccha etc. 1 B. P. DESAI: Ibidem. p. 403. 2 R. S. PANCHAMUKHI: Karnataka Inscriptions, I, Dharwar 1941, pp. 75-6. 3 K. G. KUNDANGAR : Inscriptions from N. Karnatak and Kolhapur States, Kolhapur 1939. 4 Jinavijaya (Kannada), Belgaum 1931 (May-June ). 3 [ Annals, B. O. R. I, )

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18 Annals of the Bhandarkar Oriental Research Institute But in later days, as indicated by the Ganabheda, Gana division absorbed and superseded the Sanghas. This Gana-paksapata is explained in the srutavatara ( verse 90 ) which also indicates how different nameendings like -nandi, -vira, -deva etc. came into vogue. From the places where the records are found, it is clear that the Teachers of the Yapaniya Sangha had their sway mostly in the area of the present-day districts of Dharwar, Belgaum, Kolhapur and Gulburga. The number of records found in Andhra and Tamil Nadu is very small. That no records of the Yapaniya Sangha are noticed at Sravana Belgol indicates that this seat possibly developed exclusive of the Yapaniya Teachers. In Karnataka, it is mainly in the northern part of it that many of the Yapaniya Teachers are associated with the Temple Institution. (Generally speaking the preference is for the images of Neminatha and Parsvanatha. ). What is striking is that they appear like Trustees managing the temples and also looking after the maintenance of the Sangha by receiving land-grants from kings and other dignitaries in the society. Such functions are more or less the forerunners of those of the present-day Bhattarakas in these areas. The existence of the institution of nuns (uryska, kanti or ksantika) in the Jaina order has nothing to do with the doctrinal question whether a woman attains liberation in the same birth. This is on par that the doctrine of Ahimsa has never come in the way of the presence of great Dandapayakas among the Jainas. What is needed is correct undrestanding of the concepts of Strimukti and Ahimsa. As it apperas, the Sangha did not much affect the laity beyond a few individuals and families owing allegiance to some Acarya or the other. The terms like Sangha, Gana, Gaccha and Anvaya have their meanings changed ; Sangha and Gana are often interchanged.; and their exhaustive study, in their relations to each other, is a desideratum. It is noted above how Indranandi in his Nitisara calls Yapaniyas as Jainabhasa; and Srutasagara has many remarks to make against them, even going to the extent of saying that the statues installed by them, though they are nagna, should not be worshipped. In spite of all this, the Yapaniya Teachers are highly praised in the records for their learning and practice of ascetic virtues; and the Digambaras in the south are worshipping the statues which are obviously of the Yapaniya Sangha. That shows how the Yapaniyas became almost one with the Digambaras : at least one instance is there that a Yapaniya monk is decsribed as jatarupadhara. 1 See foot-note No. 2 on p. 11; the Srutavatara is also included in that volume. See also P. B. DESAI, Ibidem, pp. 164f. $ His Sanskrit comm, on the Satprabhrtadisangraha, Bombay 1920, p. 79.

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More Light on the Yapaniya Sangha : A Jaina Sect 1 9 The Yapaniyas constituted a Sangha, and its Teachers were in charge of Temples which had lands to support them. It is but natural that these circumstances were quite favourable for cultivating literary activities. Haribhadra (c. 8th century A. D.) refers to Yapaniyatantra in this manner : 1 strigruhanam tasam api tadbhava eve samsaraksayo bhavati iti jnapanartham vacah, yatholctam Yapaniyatantre: no khalu itthi ajivo, na yavi abhavva, na yavi dansana-wirohini, no amanusa, no anariu. ppatti, no asamkhejjauya, no aikuramai, no na uvaritamoha, no na suddhacara, no asuddha-bomdi, no vavasaya-vajjiya, no a privvakaranavirohini, no nanagunathanarahiya, no ajogaladdhie, no akallanabhayanam ti, kaham na uttamadhamma-sahiga tti il Sruta sagara tells us that they read Kalpa, to be identified with the Kalpasutra.? Sakatayana, also known as Palyakirti, is described by Malayagiri. * as Yapaniya; and the references from his Sanskrit grammar: to Niryukti, Bhasya etc. clearly indicate that some of the texts of the Ardhamagadhi canon were acceptable to him. He refers to a number of authors: and at least some of them might have belonged to the Yapaniya Sangha. The A pabhraisa poet Svayambhu belonged to Apuliya or Yapaniya Sangha, as indicated by some gloss.4 Some scholars hold the view that Vimala also belonged to the Yapaniya Sangha, but this point needs further investigation, by a close study of the Paumacariya. Sakatayana, the grammarian, mentions himself in his colophon thus : 5 iti sri-srutaaevali-desiyacaryasya sakatayanasya krtau sabda. nusasane etc. This is the way perhaps the Yapaniya Teachers distinguished themselves. Even the author of the Tattvarthasutras, namely Umasvati, is described thus : Tattvarthasutrakartaram Umasvati-munisvaram 1 Srutakevalidesiyan vande' ham gunamandiram il 1 See my earlier paper noted above; algo Hemacandra's Yogasastra, B. I. ed., p. 652. 2 My earlier paper, noted in f. n. 1, on p. 9. 8 Saka tayana.Vyakarana (and the Svopajna Amoghavrtti) with a learned Introduction by Dr. R. BIRWE, Bharatiya Jnapapitha publication, Delhi 1971. See the Intro. and also the General Editorial. N. PREMI : Jaina Sahitya aura Itihasa, 2d ed., p. 199. 6 saka tayana-Vyakaranam, Kolhapur 1907.,

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Annals of the Bhandarkar Oriental Research Institute The Sutras and the Bhasya show some clear-cut differences with the Ardhamagadhi canon and Pujyapada is not happy with the text of the Sutras in many places. The late Pt. Premi has given some valid reasons why Umasvati must have belonged to the Yapaniya Sangha. He has further suggested that Sivarya and Aparajitasuri might have belonged to the Yapaniya Sangha. The former is the author of the Aradhana, quite an ancient text in Prakrit, and the latter its commentator in Sanskrit. Some of the contexts in their works are not quite consistent either with the Svetam bara or Digambara views.? Likewise Siddhasena Divakara,3 in all probability, was a Yapaniya ; and tbat is why Haribhadra calls him Sruta kevali. Siddhasena has bis differences with the known doctrines of the Digambaras and Svetamabaras. With the lapse of time, the temples once presided over by Yapaniya Teachers as well as the images set up by them are today known as Digambara and are worshipped by Digambaras. Naturally the literary works produced by outstanding Yapaniya teachers are mostly current in the South. A closer study of the Paumacariya of Vimala, Padmacarita of Ravisena, Varangacarita of Jatila (who is heavily indebted to Siddhasena and Umasvati), Paumacariu of Svayambhu etc. is needed. I may note here a striking point. According to the Ganabheda, modern Kopbal (Koppala ) was a seat of the Yapaniyas; and it is on the Pallakki Gundu there that we have got the foot-prints of Jatacarya or Jatila. The Kannada poet Janna, who flourished at the beginning of the 13th centnry A. D., assigns Jatasimhanandi to Kanurgana' (see Anantanatha-purana I. 17 )' which is so closely associated with the Yapaniyas. When I edited the first chapter of the Varangacarita, a controversy was raised whether the author was Digambara or Svetambara. It is clear from the above details that plenty of references are found to the Yapaniyas in inscriptions of the South. We have to see whether any references are found in Kannada and allied literature. Following more or less the story of the Brhat-Kathakosa (No. 131 ) of 1 E. C., VIII, Nagar No. 46. Though late in age, it is a valuablo record of tradi. tional information. 9 N. PREMI: Jaina sahitya aura Itihasa, pp. 56 ff., 521 f. of the 2nd ed. See my Introduction to the Siddhasena Divakara's Nyay avatara and other works, Jaina Sahitya Vikasa Mandala, Bombay 1971. My Intro, to the Varangacarsta, Bombay 1938. 5 Ed., Mysore 1972. 6 Annals of the B. O. R. I., XIV. i-ii, Poona 1933.

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More Light on the Yapaniya Sangha : A Jaina Sect 21 Harisena (931-32 A. D. ), the Vaddaradhane in Kannada mentions Japuli Sangha. The contexts are a bit confused, but both the texts refer to Ardha-phalaka, Kam balika, Sveta bhiksu and Yapaniya, Janna ( 1209 A. D. ) in his Kannada Anantanathapurana mentions Ramacandradeva of the Kanurgana (I. 25); and he qualifies Municandra Traividya by the expression Javaligeya which is not being correctly explained. Possibly the same Municandra with a similar adjective is mentioned in the Kannada Parsvanathampuranu (I. 33 ) of Parsvapandita (A. D. 1222 ). In my opinion Javaligeya stands for his Sangha, Yapaniya. What is more interesting is that Janna assigns Jata-Simhanandi and Indranandi to the Kanurgana which is associated closely with the Yapaniya Sangha. Janna's praise of various Acaryas clearly shows that separatist tendencies of Ganas ett were not observed by these poets. It is seen from inscriptional and literary evidence that the Yapaniyas have lived hand-in-hand with Digambaras; and some of their temples and images are worshipped to this day by Digambaras in the South. Gunaratna (A. D. 1343-1418 ) does not show much acquaintance with the Yapaniyas, and Srutasagara (16th century of the Vikrama era ) has hardly any sympathy for them. In fact, even today, some scholars of the orthodox school, not knowing that a few images in the so-called Digambara temples are already of the Yapaniya sect, still object to the old images of the Yapaniya sect being installed and worshipped. Titles like Saiddhantika, Traividya used by some Yapaniya Acaryas indicate their studies of Satkhandagama etc. : this point needs further investigation. Gunaratna, while commenting on the Saddarsanasamuccaya (beginning of the chapter IV ) of Haribhadra, observes thus : Digambarah punar nagnya-linga kompani-patras ca te caturdha Kasthasamgha-Mulasa mgha-Mathurasangha-Gopyasamgha-bhedat Kasthasamghe camaribalais ca picchika, Mulasamghe mayurapicchaih picchika, Mathurasa mghe mulato'pi picchika nadrta, Gopya mayurapicchika adyas trayo'pi samgha vandyamana dharmavrddhin 1 Singhi Jaina Series, 17, Bombay 1943. *** 2 D. L. NARASIMHACHAR, 4th ed., p. 93, Mysore 1970. 8 Ed. H. SHESHAYYANGAR, Madras, 1960; Prof. G. VENKATSUBBIAH, Editor, Kannada Nighantu, Bangalore, drew my attention to this. Shri HAMPA Nagaraj tells me that he is not aware of Javaligeysewhere in Kannada works. 4 Bharatiya Jnadapitha od., Varanasi 1970, p. 160-61.

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22 Annals of the Bhanda ke, Oriental Research Institute bhananti, strinam mukti kulinam bhuktin sadvratasyapi sacivarusya muktinca na manvoti Gopyas tu vandyatana dharmalabham bhananti, strinar muktin kevelinam bhuktm ca manyante i gopya yapaniya ity ucyante. Thus Gopya was another name of Yapaniya. He puts it under Digambara, though Strimukt und Kevalibhukti are accepted by them. That they accepted these views is borne out by the facts that Sakatayana, besides his Sanskrit gr mimar already referred to above, has written two Prakaranas, Strinukti- and Kevalibhukti-prakarana and these are already publisbed. It is interesting to note that his grammar is more popular with the Digambaras of the South and his two Prakaranas are current among the Svetambaras. Later Srutasagara (16t'i century of the Vikrama era ) is not quite tolerant to other sects. Fe quotes Indranandi's verse which labels Yapaniyas as Jainabhasa, and gives some details about Gopucchika Svetavasa, Dravida and Yapaniya. About the last two be says : ? Dravidah savadyan prusukam ca na manyante, udbhojanam nirakurvanti r Yapaniyas tau vesara ivobhayam manyante, ratnatrayam pujayanti, kalpam ca vacayanti, strinam tadbhuve moksam, kevali-jinanam kavalaharam, parasasane sagranthanam moksam ca kathayanti. i See the Appendix to the Int ... by Dr. BIRwE to the saka tayana-Vyakarana, noted above. Muni Sri JAMBI Y JAYAJI is bringing out a new-ed, along with the svopajna commentary. When 2 Satprabhrtadisangraha, note abova p. 11.