Sramana 1996 01

SR No.: 525025
Original Sutra Author: N/A
Author: Ashok Kumar Singh
Publisher: Parshvanath Vidhyashram Varanasi
Publication Year: 1996
Total Pages: 122
Language: Hindi
Classification: Magazine, India_Sramana, & India
File Size: 6 MB

Page 105

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Yāpanīya. Secondly, Digambara sect, prohibiting women-liberation was unknown to Svetāmbara ācāryas before 7th century A. D.15
According to the Boţika, Jinakalpa was not extinct, while Svetāmbaras believed that it was extinct. Botikas regarded clothes as possession and advocated nakedness for monks. The episode of Śivabhūti, granting permission to wear clothes to his sister Uttárā, a Jaina nun, indicated that nuns of this sect had clothes. The question of (Acelaka) nakedness and possessing clothes( Sacelaka) of monks, was the main point of difference between the sects. They have no dispute as to the question of women liberation and intake of gross food by Kevali. In other words, till then these questions have not arisen. In Višeşāvasyaka Bhäşya they ( Boţikas ) have been depicted as adopting the Ācārārga etc. canons.16 The Botikas unlike Digambaras neither prohibited women-liberation nor regarded Jaina canons as wholly extinct. They maintained that the references of clothes, utensiles, occurred among canons, are exceptions. In short, Boţikas differed from Digambaras, who prohibited women liberation, intake of gross food by omniscients ( Kevali) and considered Acāranga etc. canons as extinct.
Botikas and Yāpanīyas, with regard to the above postulates have conform views. On the basis of available literature, regarded as those of Yāpanīyas, it is clear that Yāpanīya monks, emphasising nakedness of monks, advocated women-liberation, liberation to heretics and intake of gross food by omniscients. They also owned Ācārāriga, Uttarādhyayana, Daśavaikālika, Kalpa Vyavahāra, Maranavibhakti, Pratyākhyāna, etc. The idea of almost total extinct of canons, on the line of Digambaras, was alien to Yāpanīyas. Hundreds of Gāthās (verses) and extracts from Ardhamāgadhi Jaina canons occurred in texts and canonical commentaries such as Niryukti, produced in the Yāpaniya tradition. The point, I want to prove is that all the evidences tend to establish that Boţikas and Yāpanīyas are identical sect. In short Yāpanữya and Boţika, accepting Acārāriga, Uttarādhyayana etc. canons as extant and believing in women-liberation, are suggestive of the same tradition, hence Boţika, occurred in Svetāmbara literature, is the synonym of Yapaniya. Interpretation of the term Boţika
Boţika is Samsksta rendering of Prāksta Bodiya. Sāntyācārya, in his commentary on Uttarādhyayana, explains the term Boţika as -
"Boţikāscāsau Căritravikalatayā Mundamātratvena”7 called Boţikas