Jain Journal 2006 01

SR No.: 520161
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 2006
Total Pages: 50
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 3 MB

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JAIN JOURNAL : VOL-XL, NO. 3 JANUARY 2006
sectarian frame of approach and proved that poetry has no bonds/ boundaries. Later the preceptors of Punnāta (Kittūru) samgha, like Jinasena and Harisena were more emphatic and vocal to exhibit their radical angle of vision. To an extent they were reformists and were not reluctant to come out of sectarian shell. The HVP has listed, in the last sarga, the traditionally accepted line of Digambara pontiffs which corroborates with the similar list recorded in the Dhavalā of Vārasena, Adipurāna of Jinasena and the Uttarapurāna of Guņabhadra. The list of Ācāryas mentioned in the beginning of the poem HVP, includes Siddhasena, Samantabhadra, Devanandi (Pūjyapāda), Vajrasūri, Mahāsena, Ravişena, Jațāsimhananadi, Kumārasenaguru, Virasenaguru and Svāmi-Jinasena. Whether Siddhasena and Jațāsimhanandi also belonged to this Neo-Digambara school needs further clarification, though the possibility cannot be overlooked.
The Senagaña, a cohort of Digambara congregation, had two minor subdivisions. The monks of Punnāța olim Kittūru samgha belonged to Senasamgha, a sub-division. Jayasena, his disciple Amitasena, Kirtišeņa, Jinasena (Harivamsa), Harišeņa (Brhatkatha) ācāryas belonged to the Punnāța (Kittur) samgha, a sub-division of Senasamgha, whereas Vīrasena, Jinasena, Guņabhadra ācāryas belonged to another sub-division of Senasamgha.
Therefore, scholars have got to be cautious in considering a particular ācārya or a text as Yāpaniya or not. Just because an ācārya or his work exhibits traits of Digambara, Svetāmbara or Yāpanīya, he or his work cannot be branded as Digambara, Svetāmbara or Yāpanīya. All the available historically corroborative evidences are to be examined objectively. Many problems are confronted when contradictory descriptions are to be convincingly explained. Many ancient texts have incorporated elements drawn from various sources.
Further, it is evident that the Sena-samgha of Vīrasena and Jinasena, and the Sena-sangha of Sidhasena, Padmasena, Jayasena, Amitasena, Punnāța Jinasena, Kirtisena and Harişeņa, who mostly