________________
Annals of the Bhandarkar Oriental Research Institute
The Sūtras and the Bhāsya show some clear-cut differences with the Ardhamāgadhi canon and Pujyapāda is not happy with the text of the Sûtras in many places. The late Pt. Premi has given some valid reasons why Umāsvāti must have belonged to the Yäpaniya Sangha. He has further suggested that Sivärya and Aparajitasūri might have belonged to the Yāpanīya Sangha. The former is the author of the Ārādhanā, quite an ancient text in Prakrit, and the latter its commentator in Sanskrit. Some of the contexts in their works are not quite consistent either with the Svetām bara or Digambara views.? Likewise Siddhasena Divākara,3 in all probability, was a Yāpaniya ; and tbat is why Haribhadra calls him Sruta kevali. Siddhasena has bis differences with the known doctrines of the Digambaras and Svetāmabaras. With the lapse of time, the temples once presided over by Yāpaniya Teachers as well as the images set up by them are today known as Digambara and are worshipped by Digambaras. Naturally the literary works produced by outstanding Yāpaniya teachers are mostly current in the South. A closer study of the Paümacariya of Vimala, Padmacarita of Ravişena, Varángacarita of Jațila (who is heavily indebted to Siddhasena and Umäsväti), Paümacariu of Svayambhu etc. is needed.
I may note here a striking point. According to the Ganabheda, modern Kopbal (Koppala ) was a seat of the Yāpaniyas; and it is on the Pallakki Gundu there that we have got the foot-prints of Jatācārya or Jaţila. The Kannada poet Janna, who flourished at the beginning of the 13th centnry A. D., assigns Jaţāsimhanandi to Kāṇūrgana' (see Anantanātha-purāņa I. 17 )' which is so closely associated with the Yāpaniyas. When I edited the first chapter of the Varāngacarita, a controversy was raised whether the author was Digambara or Svetāmbara.
It is clear from the above details that plenty of references are found to the Yāpanīyas in inscriptions of the South. We have to see whether any references are found in Kannada and allied literature. Following more or less the story of the Brhat-Kathākośa (No. 131 ) of
1 E. C., VIII, Nagar No. 46. Though late in age, it is a valuablo record of tradi.
tional information. 9 N. PREMI: Jaina sahitya aura Itihasa, pp. 56 ff., 521 f. of the 2nd ed.
See my Introduction to the Siddhasena Diväkara's Nyäy avatara and other works, Jaina Sahitya Vikāsa Mandala, Bombay 1971.
My Intro, to the Varāngacarsta, Bombay 1938. 5 Ed., Mysore 1972. 6 Annals of the B. O. R. I., XIV. i-ii, Poona 1933.
