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COMPENDIUM OF JAINISM
by a Svetāmbara monk by name Śríkalaśa in about the year 148 A. D. Since this was about 70 years after the division of the community into two sects as noted already, the new creed seems to be a compromise of the traditions of both. This seems to have taken birth somewhere in North Karnataka. A large number of allusions to the Yāpaniyas found in the epigraphs of the Kannada country as contrasted with their almost total absence in other regions show that the Yāpaniyas were rather exclusively, a product of Karnataka Jainism and that they grew from strength to strength and developed several monastic orders of their own, encouraged by the ruling class and supported by the sections of the populace in many parts of Karnataka from fifth century to the fourteenth century A. D.
Two strongholds of the Yāpaniya monks have been in the Saundatti Taluka of the Belgaum District, one at Hosur and the other at Manoli. 15
This creed seems to have developed a very liberal outlook. The founders adopted a reformist attitude, though they adhered to some of the important traits common to Diganbaras and Svetāmbaras. While their monks were naked, they moved with a bunch of peacock-feathers and took their food in their hands. They worshipped nude idols and blessed the saluting devotees; *May true religion thrive' (Saidharma-VỊddhirastu). They accepted the Svetāmbara belief that women can also attain salvation and that Kevalins could accept food from them. Grammarian Sakatāyana also known as Palyakirti belonged to this tradition. The works composed by him were read by the followers. They accepted some of the Sacred Books based on the Svetāmbara traditions.
The Yāpaniyas seem to have been very liberal. They accepted that the followers of other doctrines including even house-holders can attain salvation. These generous persuasive practices secured warm welcome to the monks wherever they went. The same sense of accommodation and capaciiy for
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