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Devadūsya, at the time of initiation,
The above story, having a certain degree of sectarian ele ments, established firstly, that on the question of nudity Botikas parted company with their original tradition and secondly that Boţikas or Yāpaniyas allowed nuns to cover their nudity with a piece of cloth. Moreover, this story, bore a significant historical fact also as Aryakļşņa and Śivabhūti, figured herein are found in the hagiological list ( Sthavirāvali ) of Kalpasūtra. It may be pointed out that Jaina works are not unanimous on the chronologi cal order or teacher-disciple relationship between Āryakrsna and Sivabhūti.
In Digambara tradition first, of the two stories related with the origin of the Yāpaniya sect, is contained in Darśanasāra, of Devasena (10th century A. D.). According to it, 205 years after the demise of Vikram a Svetāmbara monk Kalasa founded this sect at Kalyānanagara.* Darśanasāra does not provide any further clue.
The second story, occurred in Bhadrabāhucarita of Ratnanandī ( 15th century A. D.) narrated that Nộkulādevī, the queen of the king Bhūpāla of Karahataka, requested him to invite some Jaina monks, present at her paternal town, then. Accordingly, the minister Budhisāgara was despatched to request the monks to visit Karahataka. Monks consented and visited Karahataka. The king Bhūpāla went to receive them. They were wearing clothes and possessing alms-pot, sticks. Therefore, considering them as lax conduct monks, king sent them back. The queen Nộkulādevī requested the monks to come again pretending to be Digambara monks with peacock-feather brush (picchi ) and Kamandalu. Heeding to her advice, monks entered the town, accordingly. As a result, the appearance and conduct of those monks was that of Digambara and Śvetāmbara, respectively. According to Ratnanandī it was through the group of these monks that Yāpanīya sect came into existence.
But Ratnanandi's version of origin of Yāpanīya sect may riot be agreed upon. Because, to assume Yäpaniya tradition to be
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