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Studies in Jainology, Prakrit
(iv) The Aradhanaā Kathakośa of Nemidatta in Sanskrit verse (1600 A.D.)20
(v) The Vaddaradhane of an unknown author in Old Kannada (c.925 A.D.) 21
Of these, the concerned story, viz., of Bhadrabahu, in the Kathākośas of Prabhācandra and Nemidatta, does not contain that part of the story which deals with the Yapaniya schism. However, the same corresponding story in the remaining three Kathakosas refer to the background and origin of the same, cach with different degrees of details, with different interesting spellings of the term and the Vaddarādhane bcing foremost in giving its wealth of details.
All the three corresponding stories in these three Kathākoasas, refer to the great lwelve-year faminc in the Madhyādesa, to the rise of the Ardhaphalaka- tirtha or Ardhaphālaka-samgha in the Sindnu-visaya and to the birth of the Kambala-tīrtha at the town of Valabhi in Saurastra. Then these Kathākosas state that from this Kambļa-tirtha (or şvetapatas,) later in the South, originated the Yāpaniya schism.
Harisena says : Tatah Kambala-tīrthat nūnam Savalipattane Daksināpatha desasthe jātah Yapanasanghakh: Then from the Kāmbala-tīrtha indeed was born the Yāpaniya sect at Savalipattana in the South.
Śricandra says : Sayalehim vi pamjula parihiyavu, uppare kiu kambali-pamguranu, taiyahum huu seyabhikkhu- caranu, Sāmalisuena tatto vihiu Jappuli samghu : All of them, then, wore (a long cloth) straight way, above they wore a blanket; thence arose the following of the white-clad monks; thereafter Samali-suta started the Jappuli-samgha.
The Vaddaradhane, however, gives greater details: In the country of Sindhu there occured a rist in the Jaina church with the Jinakalpa and there itself flourished the ardhagappada-tirtha.
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