Jain Dharm Ka Ek Vilupta Sampraday Yapaniya

This document is an excerpt from the book "Jain Dharm ka Ek Vilupta Sampraday Yapaniya" by Sagarmal Jain, published by Z_Shwetambar_Sthanakvasi_Jain_Sabha_Hirak_Jayanti_Granth_012052.pdf.

The excerpt discusses the Yapaniya sect of Jainism, a previously lost tradition that existed for approximately 1400 years, from the 2nd century CE to the 15th century CE. The author emphasizes that this sect, largely unknown until about 50 years prior to the writing of this text, made significant contributions to Jain temples, sculptures, and particularly to Shauraseni Jain literature.

The author's primary aim in writing this piece is to break the prevailing indifference towards this forgotten sect and to highlight its potential role in fostering unity and reconciliation within the currently fragmented Jain community. The Yapaniya sect, with its beliefs, could serve as a bridge between the Digambara and Shvetambara traditions.

The text then delves into the etymology and evolving meanings of the word "Yapaniya":

• Original Meaning: The term "Yapaniya" (and its variations like "Japaniya," "Yapaniya," "Yapuliya") is found in Jain Agamic literature and Pali Buddhist literature. Initially, it was used in the context of asking about someone's well-being or state of mind (e.g., "How is your Yapaniya?").
• Jain Interpretation: In Jain texts like the Bhagavati Sutra, "Yapaniya" took on a more spiritual meaning, referring to the controlled and tranquil state of the senses and mind. It signified mental well-being, where desires and emotions like anger, pride, deceit, and greed are subdued or eradicated.
• Buddhist Interpretation: The Pali literature also uses "Yapaniya" in the context of asking about one's life journey or progress (e.g., "How is your life journey progressing?").
• Linguistic Analysis of "Yapaniya":
  • Professor M.A. Dhaki suggests it might stem from "Yavanika" (Hellenistic/Greek), implying a possible influence of Greek monks in Mathura. However, the author finds this etymology grammatically unsatisfactory.
  • Professor Apté's interpretation of "Yapya" as "expellable" or "despicable" suggests a possibility that the Yapaniya sect was named so because they were considered outcasts or rejected.
  • Professor A.N. Upadhye proposes that "Javanijja" (the Prakrit form found in Bhagavati) might derive from the root "yam" (to control), making it "Yamaṇīya" (controlled or disciplined). He connects this to the "chaturyama" (four vows) of Parshvanatha. However, the author disagrees with this interpretation, arguing that the Pali usage of "Yapaniya" clearly refers to well-being and not control.

The text also explores the connection between "Yapaniya" and "Botika" (or "Bodhiya"):

• "Botika" as a Shvetambara Term: The term "Botika" (Bōḍiya) was used in Shvetambara traditions, appearing first in the works of Haribhadra. The author suggests that "Botika" might have originated from "Vāṭika" (garden), implying that these ascetics lived in gardens, or possibly from "Bōḍa" (a bald-headed person) due to shaved or plucked hair.
• "Botika" as a "Corrupted" or "Fallen" Sect: Some interpretations within the Shvetambara tradition viewed "Botika" as a corrupted or fallen sect, possibly because they opposed the prevailing practice of "Chaityavasa" (monastery living) and advocated for constant wandering.
• The Equivalence of "Yapaniya" and "Botika": The author strongly argues that "Yapaniya" and "Botika" are indeed the same sect. The differences in naming likely arose from the Shvetambara and Digambara traditions themselves. Shvetambaras likely called them "Botika" (corrupted/fallen), while Digambaras possibly referred to them as "Yapaniya" (expelled/rejected). The author posits that this sect might have adopted the name "Yapaniya" themselves due to the more favorable connotation of controlling one's mind and senses.

The text then discusses the origins and historical timeline of the Yapaniya sect:

• Early Mentions: While the division of the Jain Sangha into various ganas, shakas, kulas, and sambhogas is mentioned in early texts like Kalpasutra and Nandisutra, there's no explicit mention of a division into Shvetambara, Digambara, or Yapaniya.
• Emergence in the 2nd Century CE: Based on the "Avashyak Mul Bhashya" (which mentions the origin of the Botika tradition 609 years after Mahavira's Nirvana, i.e., the 2nd century CE) and the "Darshan Saar" (which places the origin 70 years after the Sangha schism, around the 2nd century CE), it is concluded that the Yapaniya sect emerged around the late 2nd century CE or early 3rd century CE.
• North Indian Origin: Evidence from Mathura sculptures and inscriptions suggests the use of clothing fragments by monks to conceal nudity and the use of alms bowls during this period. The author believes that the dispute between Acharya Aryakrishna and Shivabhuti, mentioned in the Kalpasutra Sthaviravali, was related to the acceptance of such items, leading to the separation of the Yapaniya sect. The origin is traced to North India, specifically Mathura.
• South Indian Spread: While some later texts place their origin in South India, the author argues this is due to their interaction with the Digambara tradition in that region. The earliest epigraphic evidence of "Yapaniya" as a sect is from the 5th century CE in South India.

The text then presents narratives concerning the origin of the Yapaniya sect from both Shvetambara and Digambara perspectives, critically analyzing their historical validity.

Finally, the document extensively details the epigraphic evidence supporting the existence and activities of the Yapaniya sect, citing numerous inscriptions from various regions of India, primarily in South India, dating from the 5th to the 14th centuries CE. These inscriptions provide names of their Acharyas, their different ganas (sub-sects), their religious practices, and their involvement in temple construction and donations. The author concludes that these epigraphic records confirm the existence of the Yapaniya sect for approximately 1300 years.