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Studies in Jaipology, Prakrit
This ardhagappadatirtha spread up to Valabhi in Saurāstra, and from it there arose the Kambala-tirtha. The followers of this tīrtha, then, came to be known as Svetapatar. Then in the South, King Samaliputra became the founder of the Sveta-bhiksu-jāpuli-samgha.
It may be noted here that the term Sveta-bhikṣu-jāpuli-samgha, mentioned by the Vaddaradhane, is very rare and significant.22 Possibily the author may have intended to leave behind a selfexplanatory term i.e., the Yapaniya sect that was born of the white-clad monks. Besides, what Hariscna says in brief, is told in a bit clearer terms by Śrīcandra. And the Vaddārādhane rather elaborates the whole matter. Moreover, all these three authors represent, in this story, a tradition that looks upon the Yāpaniyas as a Svetāmbara schism.23
To conclude, now, abandoning the corpse of the Knapaka of Aradhaka on a pure open ground outside a village or town was a queer ascetic practice of the carly Yapaniya sect. It is found described only in the Mulārādhanā in its Vijahana Adhikāra. This practice appears to have been given up by the later Yapaniyas. None of the commentaries on the Mularādhanā, nor the Kathakosas associated with it, give any reference to the contemporancously prevalent practice of Vijahana or the like. But three of the Katha-kosas, associated with the Mularadhana, contain references in the origin, together with its background, of the Yāspaniya schism, the details of which all, more or less, agree together. The term Sveta-bhikṣu-jäpuli-sangha, mentioned by the Vaddaradhane is rare as well as significant. Moreover the authors of these three Kathakosas, like Devasena and Ratnanandi, look upon the Yapanīyas as a Svetāmbara schism.
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