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96
S. B. DEO
JINAVIJAYA is of opinion that some tenets of theirs bore affinity to the Digambara school and some to the Svetāṁbara. In view of this opinion the Yāpana school marked the stage before the great schism. Our inscription shows that Yāpa which gave the name to the school consisted of certain pious practices.
...... The professors of yāpa were at the Kāyya-Nishidi on the ‘revered (arahite) Kumāri Hill'. That his Nishidi was a Nishidi of the Arhat is proved by the next line. In this volume of the Journal (IV, 96) I drew attention to the technical meaning of the Jain Nishīdī ‘resting place', a 'iomb'. The Nishīdī at the Kumārī Hill was not an ornamental tomb but a real stupa, for it is qualified Kāyya, corporeal (i.e. having remains of the body). Thus it seems that the Jains called their stupas or chaityas Nishidīs. The Jaina stupa discovered at Mathurā and the datum of the Bhadrabāhucarita saying that the disciples of Bhadrabāhu worshipped the bones of their Master, establish the fact that the Jainas (at any rate the Digambaras) observed the practice of erecting monuments on the remains of their teachers. ...."
Inspite of this alleged identity of yāpa with the yāpaniyas which JAYASWAL wants to bring out, it may be noted that neither literary nor epigraphical sources are available of such antiquity, as ascribed to the Khāravela inscription, to corroborate the existence of Yāpaniyas in the second century B.C.
(viii) That the members of the family of Khāravela were also influenced by the king's devotion to Janism is clear from the erection of a Jina temple and the building of some caves by Khāravela's chief queen for the sake of the Kalinga Samaņas.213
(ix) It is likely that at the time of invading Magadha, Khāravela might have conquered Bengal and eastern Bihar as well. The existence of Jaina monuments in these parts of our country tend to suggest a strong Jaina influence in this region.
Strange enough, the Jaina literary tradition is markedly silent about their great patron, Khāravela. It is difficult to explain why the Jaina traditions which mention without fail even rival kings, should have made Khăravela insignificant by complete absence of any reference to him.
This much about Khäravela. The effects of his zeal for Jainism paved the way for the maintenance of the faith for a long time. This has been
213. E.l., Vol. XVII, p. 159.
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