Jain Dharma Ka Yapniya Sampraday

This is a comprehensive summary of the Jain text "Jain Dharma ka Yapaniya Sampraday" by Sagarmal Jain, based on the provided pages and catalog link.

Book Title: Jain Dharma ka Yapaniya Sampraday (The Yapaniya Sect of Jainism) Author: Dr. Sagarmal Jain Publisher: Parshwanath Vidya Peeth, Varanasi & Prakrit Bharti Academy, Jaipur Publication Year: 1996

Overall Summary:

"Jain Dharma ka Yapaniya Sampraday" is a scholarly work by Dr. Sagarmal Jain that delves into the history, doctrines, literature, and unique beliefs of the Yapaniya sect of Jainism. While the Digambara and Shvetambara traditions are widely known, this book sheds light on the Yapaniya sect, which existed for approximately a thousand years, from the 5th century CE to the 15th century CE. Dr. Jain's research emphasizes the sect's significant contributions to Jain literature and art, its role as a bridge between the Digambara and Shvetambara traditions, and the unfortunate lack of widespread knowledge about it even among scholars and the Jain community.

Key Aspects Covered in the Text:

1. Introduction to the Yapaniya Sect:

   • The book introduces the Yapaniya sect as a significant, yet largely forgotten, branch of Jainism that existed for about 1400 years.
   • It highlights the sect's importance in both literature and art within the Jain tradition.
   • The author notes that the sect's texts were considered almost canonical within the Digambara tradition.
   • A central theme is the Yapaniya sect's intermediate position, agreeing with Shvetambaras on issues like female liberation (stri-mukti) and the existence of Agamas, while supporting the Digambara view on the nudity of monks (achaelata).

2. Author's Background and Motivation:

   • The text includes a biographical sketch of the author, Dr. Sagarmal Jain, highlighting his academic achievements, extensive literary output (over 20 original works and editing more than 60), and recognition through various awards. His invitation to direct Parshwanath Vidya Peeth and his international invitations to speak on Jainism underscore his expertise.
   • Dr. Jain's motivation stemmed from his interest in bridging the gap between Jain traditions and a desire to bring this "forgotten" sect to light, acknowledging the work of scholars like Prof. A.N. Upadhye and Pt. Nathuram Ji Premi, but aiming to provide a more comprehensive study. He acknowledges the influence of Smt. Kusum Patoria's work on the Yapaniya sect but also highlights the need for further research and correction.

3. The Term "Yapaniya":

   • The book explores the etymology and variations of the term "Yapaniya," found in Jain Agam literature and Pali Buddhist texts.
   • In Jain literature, particularly in texts like the Bhagavati and Gnyatadharmakatha, "Yapaniya" is explained in two ways: Indriya Yapaniya (control over senses) and No-Indriya Yapaniya (control over emotions like anger, pride, greed, and illusion). This points to the term's connection with mental well-being and controlled states of mind.
   • The Pali usage relates to the well-being of one's journey or life.
   • Other interpretations are discussed, including potential connections to "Yavanika" (due to the presence of Yavanas during the sect's development in Mathura) and the idea of being "expelled" or "rejected" (yapya).
   • The author leans towards the interpretation of "Yapaniya" as relating to the well-being of one's life journey, and notes that the term "Botic" (Bodiya) in Shvetambara literature is likely a synonym for Yapaniya, possibly used pejoratively by Shvetambaras.

4. Historical Context and Origin of the Yapaniya Sect:

   • The book discusses the lack of clear information in early Jain texts like the Kalpasutra and Nandi Sutra regarding the sect's origins.
   • The earliest mentions in Shvetambara literature, such as the Vishēshāvasyak Bhashya, point to the "Botic" sect, distinct from the Digambara sect, especially regarding female liberation.
   • The author argues that the Botic sect did not fully reject Jinakalpa (the conduct of the earliest monks) and supported the practice of wearing clothes for monks, which differed from the Digambara emphasis on absolute nudity.
   • Evidence suggests the sect's origins were in North India, possibly around the 2nd or 3rd century CE, with a gradual development into a distinct sect by the 3rd century CE or later.
   • Epigraphic evidence from Mathura (1st-2nd century CE) reveals customs and terminology (like the mention of Arya Krishn and Shivabhuti) that align with later Yapaniya traditions, even though the term "Yapaniya" itself appears later in inscriptions. The Mathura sculptures with semi-clad monks also offer clues.

5. Yapaniya Literature:

   • The text categorizes Yapaniya literature into two types:
     • Agamic Literature: Works accepted and studied by Yapaniyas, including texts like Achāranga, Sutrakritanga, Uttaradhyayana, Dashavaikalika, Brhatkalpa, Nishita, Vyavahara, and Āvasyaka. This clearly shows their acceptance of the core Agamic canon, differentiating them from Digambaras who believed in its complete loss.
     • Original Yapaniya Works: Texts composed by Yapaniya Acharyas, such as Kasayapahuda (Pejodosapahuda), Shatkhandagama, Tiloiyapannatti, Bhagavati Ārādhanā, Mulāchāra, Brihatkatha-kosha, Harivansha Purana (by Jinansen and Harishen), Shakatayana Vyakarana, and Pāumacariya (by Vimalasuri).
   • A significant portion of the book (Chapter 3) is dedicated to analyzing key Yapaniya texts, including:
     • Kasayapahuda (Kasayapahuda): Discussed as an ancient Shauraseni Prakrit text, likely originating from the undivided North Indian Nirgrantha tradition, with its authorship and lineage debated but linked to figures recognized in both Shvetambara and Digambara (though perhaps indirectly via Yapaniya) traditions.
     • Shatkhandagama: Presented as a foundational text on Jain Karma theory, authored by Pushpadanta and Bhutabali after studying under Dharasena. Dharasena's tradition and dating are explored, suggesting a connection to the Yapaniya lineage rather than the mainstream Mulasangha.
     • Mulāchāra & Bhagavati Ārādhanā: These are identified as key Yapaniya works, emphasizing their adherence to Agamic principles and their support for concepts like female liberation and the acceptance of certain monastic practices that differed from strict Digambara norms.
     • Tatvarthasutra: The book critically examines the authorship and tradition of the Tatvarthasutra, considering the views of various scholars and suggesting that its original context might have been a broader, pre-sectarian Jain framework, with its later appropriation by both Shvetambara and Digambara traditions. The author, Dr. Sagarmal Jain, appears to place Umaswati (the author of Tatvarthasutra) within the North Indian Nirgrantha tradition that later branched into Shvetambara and Yapaniya.
     • Shaakatāyana Vyākaraṇa: The grammatical work by Palakyirti Shaakatāyana is discussed, with his connection to the Yapaniya tradition highlighted through his views on stri-mukti and kevalibhukti, and his respectful mention of other traditions.
     • Vimalasuri's Paumacariya & Jatasimhanandi's Varangacharitra: These literary works are analyzed for their sectarian leanings, with evidence suggesting their connection to the Yapaniya or closely allied traditions due to their acceptance of concepts like female liberation and their deviations from strict Digambara norms.

6. Specific Beliefs and Practices of the Yapaniya Sect:

   • Female Liberation (Stri-mukti): A key point of divergence from the strict Digambara tradition. Yapaniyas believed women could attain liberation.
   • Kevali-bhukti (Liberation while alive): Supported by Yapaniyas, aligning with Shvetambara views.
   • Achēlaka vs. Sachēlaka: While the ideal was nudity (achēlatva), Yapaniyas allowed for exceptions and understood certain practices (like carrying a cloth for ritual purity or protection) as permissible, distinguishing them from the absolute nudity demanded by strict Digambaras.
   • Acceptance of Agamas: Yapaniyas accepted the authority of Jain Agamas, which set them apart from the Digambara view of their complete loss.
   • Temple Worship and Idolatry: Yapaniyas were involved in building temples and establishing idols, which is noted as a contribution to Jain art and architecture.
   • The "Botic" Connection: The text elaborates on the connection between "Botic" (mentioned in Shvetambara texts) and "Yapaniya," arguing for their equivalence based on shared beliefs like the acceptance of Agamas and female liberation.
   • Specific Doctrinal Differences: The book explores differences on topics like the nature of sensual experience, the possibility of liberation for certain beings, and the interpretation of monastic rules regarding clothing and conduct.

7. Inter-sectarian Relations:

   • The book explores the relationship of the Yapaniya sect with other Jain traditions, including the Mulasangha, Dravida Sangha, Kashthasangha, Mathur Sangha, and Ladbagad Gachcha, highlighting their interactions and influences.
   • The author posits that the Yapaniya sect acted as a bridge, attempting to reconcile differences between Shvetambara and Digambara traditions.

Conclusion:

"Jain Dharma ka Yapaniya Sampraday" is a foundational text for understanding a crucial but often overlooked aspect of Jain history. Dr. Sagarmal Jain's meticulous research, drawing from literature and inscriptions, provides a comprehensive overview of the Yapaniya sect, positioning it as a vital link in the evolution of Jain thought and practice. The book argues that understanding the Yapaniya sect is key to fostering greater understanding and potential reconciliation within the broader Jain community. It serves as a testament to the rich diversity within Jainism and the continuous intellectual discourse that shaped its various traditions.