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place) are included in the requisites of the monk. The names of monks, their ganas, branches, family name etc. can be found in Sthavirāvali of Kalpasūtra of History of Nirgrantha tradition of Svetambaras. Thus they are indicators of the prior conditions of Svetambaras. Mathurā art reveals that in Jaina religion there was also a tradition of building stūpas besides idols of Tīrthankaras.
THE ORIGIN OF YĀPANIYA OR BOTIKA SANGHA
In the second century AD i.e. six hundred and nine years after Mahāvīra's Nirvāṇa there was anotherevent of a division in Nirgrantha-sangha, consequently the north Indian branch of Nirgrantha-sangha got further sub-divided into two groupsof Acelaka and Sacelaka. With the influence of Pārsva's descendants, the cloth meant for protection from the cold and the begging bowls meantto be used in exceptional circumstances “became objects of regular use and started becoming indispensable for themonks.
On the subject of stopping this, increasing tendency for possessions Arya Krsna and Arya Sivabhuti had disagreement witheach other. Ārya Krsna discarded the Jinakalpa code and emphasized that the cloth and bowl are indispensable objects of a monk's life, while Ārya Sivabhuti emphasized the observance of the Jinakalpa code and the renunciation of these objects. According to him Jinakalpa code should not be discarded for the competent ones and the cloth and bowl should be meant only for exceptional circumstances. Infact, the normal path is only Acelakatva.
The Acela tradition of Arya Sivabhuti in North India was described by Svetambaras as Botika (distorted). But later on this tradition came to be popularly known as the ‘Yāpaniya'.
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81 Jainism and its History
