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How appropriate is the proposition of Neo-Digambaras..
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was subsequently restored in the second edition. Similarly, in the Jñānapītha edition of the Sarvărthasiddhi, a number of phrases from the earlier editions were changed. In my view, a similar incident has happened in this case also, and the portion related to the liberation of Kaikeyi has been removed. Even then, in this very section of this work, there are a number of facts indicating it to be a work of the Yapanīya tradition. For example, the nuns have never been accepted as equal to the monks in the Digambara tradition, whereas at the end of the 86h parva concerning Kaikeyi, three concluding verses clearly mention that Kaikeyī had torn the web of lay existence and gained the best status of a Āryikā. Further it has been said therein that having shed all encumbrance and having gained the wealth of liberation she was glittering like unblemished Moon. Here, we find two indications - first of her liberation and second of her freedom from all forms of encumbrance (parigraha) and both these facts will not be acceptable even to so called Neo-Digambara sect. Further, it has been mentioned that where there was the monastic group of the monks, nearby there was a group of the haloed nuns. Thus, that congregation was resplendent with many a lotus in the form of monks and nuns. Also, there were a number of householders with purity of mind well endowed with austerities and righteousness. Further stanzas of the same work conclude that when the sun of knowledge rises every one is liberated. Thus, even today this parva contains indirect references of woman-liberation and liberation of lay followers as well. Therefore, there remains no doubt about Ravişeņa's Padmacarita to be a work of the Yāpanīya tradition.
Dr. Hampa Nagarajaiah has also mentioned an unavailable story of Rāma by Śrīvijaya (c. 865 AD) and Ponna (c. 9 65 AD). However, in absence of the story, it is difficult to say whether they were Yāpaniyas or Neo-Digambaras. Ācārya Udyotanasūri of the Śvetāmbara tradition has mentioned Vimalasūri and Yāpaniya
Ravişeņa in his lineage. It also shows that Ravişeņa was an Yāpaniya, Jain Education International For Private & Personal Use Only
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