Sramana 1996 04

SR No.: 525026
Original Sutra Author: N/A
Author: Ashok Kumar Singh
Publisher: Parshvanath Vidhyashram Varanasi
Publication Year: 1996
Total Pages: 130
Language: Hindi
Classification: Magazine, India_Sramana, & India
File Size: 6 MB

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SHUT/377-/8888
originated from Svetāmbara tradition as such is misleading. Rather it emanated form the original tradition known as Nirgrantha tradition, anterior to both Śvetāmbara and Digambara sects.
In point of fact, when the practice of violations, regarding the rules of food, pots etc. increased in religious order of Mahāvīra, and integrity of nudity began to decline, those opposed to and advocates of wearing cothes etc., grouped themselves as Yāpanīyas and Svetāmbaras, respectively. Again, the place of origin of Yāpanīyas was not South India, rather it was North India. The idea that Yāpaniyas entered the South India, pretending as Svetāmbara, is quite misleading. At its best, it may be said that in appearance as well as conduct Yăpanīyas partially resembled both Svetāmbaras as well as Digambaras.
Indranandi in his Nītisāra, included Yăpanīyas among five pseudo-Jaina sects, namely Gopucchika, Svetavāsā, Dravida, Yāpanīya and Nihpicchika. But he has not given any clue to their origin. The verses of Indranandī, suggested only this much firstly, that Yapaniya tradition was different from the Mūlasangha of Digambara tradition and secondly, that Yāpanīyaş were pseudoJainas and they were not the true representatives of Jaina tradition. In fact, all the accounts, dealing with the origin of Yāpanīyas, have been put-forth, invariably by the adversaries of Yāpaniyas, hence failed to present real picture of this sect.
In my opinion, the foregoing discussion as well as depictions at Mathurā, explicitly suggest that druing the time of Āryakrsna, i.e., second century V.S. Jaina monks, possessed as a rule, one cloth, peacock-feather-brush ( Picchi or Rajoharaņa ) and bowls. Though it can not be denied that the possession of all the fourteen Upādhis, as mentioned in Chedasūtras, were not in practice in literal sense, yet Jaina monks positively held a piece of cloth to cover their nudity and had a bowl to receive alms. Another piece of cloth was also possessed by them as mouth mask ( Mukhavastrikā). The former of the two, was kept on the wrist by