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order. When certain dogmatic tussle teared the Digambara and Śvētāmbara apart, the Yapaniya, chosing the middle path, oozed brotherly love for the poor and the downtrodden. The very fact that it admitted that
a. woman can attain mōkṣa, 'salvation', in the very liberation is possibel even with the cloth on,
b.
those who come from other sects/schisms are also eligible for the summum bonum of the religion
C.
Jaina Sangha / 199
- made the Yapaniya samgha more acceptable to one and all.
birth
7.4.6. Against the backdrop of patriarchical society and the kind of societal pressures, women getting their major share was a welcome kind gesture. Thumbing its noses at superstition-filled convention and ploughing lonely furrows, the Yapaniya samgha was able to achieve good results and reach greater heights in the age of the Rāṣṭrakūṭas [Nagarajaiah, Hampa: Yāpaniya samgha : 1999].
7.4.7. Jaina monachism had conceived the terminology of Jangama, the movable/animate, and sthāvara, immovable/ inanimate, tirtha holy pilgirm, during the age of the Rāṣṭrakūtas. Chief of the ascetics was often referred to as a jagadguru, preceptor of the (human) world. A good number of Jaina charters of 10th cent. mention jañgama and sthavara, and the epithet jagadguru. In due course, these terms were completely given up by the Jaina tradition and assimilated by the Viraśaiva saints and philosophers.
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7.4.8. Commissioning basadis was only one of the many activities that the Jaina community had indulged. Places of worship persist to flourish for a longer period, because religion was the main plank. Causing tanks to be made for providing water for irrigation, digging wells, constructing shelters and free residential houses was their other priorities. Travelling was made easy and comfortable by their provisions.
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