More Light On Yapaniya Sangha

Here is a comprehensive summary of A. N. Upadhye's "More Light On Yapaniya Sangha: A Jaina Sect," based on the provided text:

This paper by A. N. Upadhye aims to shed light on the Yāpaniya Sangha, a distinct sect within Jainism, which has received insufficient scholarly attention due to prejudices against them and their eventual absorption into other traditions.

The paper begins by establishing the historical context of Jainism, noting that early differences in ascetic practices, even between the disciples of Pārśva and Mahāvīra, laid the groundwork for schisms. It mentions that dissensions were evident even shortly after Mahāvīra's death, with early doctrinal differences like those initiated by Jamāli. The major division into Svetāmbara and Digambara traditions is attributed to later developments, possibly influenced by monastic migrations. The paper notes the existence of various organizational groups like Gana, Kula, Sākā, and Sambhoga within Jainism, with Digambaras having divisions like Sangha, Gana, Gaccha, and Anvaya, and Svetāmbaras having Gacchas.

Origins and Traditions of the Yāpaniya Sangha:

• Devasena's Darśanasāra: This text (9th-10th century AD) records a tradition that the Yāpaniya Sangha was founded by Śrīkalasa, a Svetāmbara monk, in 205 years after King Vikrama's death, in Kalyāna.
• Ratnanandi's Bhadrabāhucarita: This later tradition (post-15th century AD) recounts a story where monks, initially adhering to Svetāmbara practices (wearing clothes, carrying a bowl and stick), were asked by a queen to adopt naked asceticism. They complied, becoming naked and carrying a water-gourd and a bunch of feathers. Although outwardly resembling Digambaras, they continued Svetāmbara practices. This tradition suggests a Svetāmbara schism that adopted a Digambara outward appearance.
• Implications of the Tradition: The paper suggests the queen might have been Svetāmbara, and that Svetāmbara monks were not very popular in the South. Both Devasena and Ratnanandi view the Yāpaniyas as a Svetāmbara schism, despite their Digambara outward form.
• Digambara Criticism: Some Digambara writers, like Indranandi in his Nītisāra, classify Yāpaniyas as a heretical sect (Jainābhāsa), alongside others.

Etymology and Meaning of "Yāpaniya":

• The exact meaning of "Yāpaniya" is debated. Various spellings exist.
• Telang's interpretation: Those who wandered without being stationary.
• Upadhye's analysis: Linking it to the root "yā" with a causal suffix, and also to the term "yamaniya" (to control). He suggests a connection to the concept of "yama-yāma" (control of senses), aligning with Pārśva's "cāujjāma-caturyāma dharma." The term "javanijja" in early Jaina texts might be related, possibly referring to controlled behavior rather than wandering.

Inscriptional Evidence and Geographical Spread:

The paper extensively details numerous inscriptions from the 5th to the 14th century AD, primarily from South India (Karnataka, Andhra Pradesh, Tamil Nadu), that mention the Yāpaniya Sangha. Key findings include:

• Association with Ganas: The Yāpaniya Sangha is frequently associated with various ganas (monastic groups) such as Kumuligana (Kumudigana), (Koți) Maduvagana, Kandur- or Kāņur-gana, Punnāgavṛkṣamūla-gana (also linked to Mūlasangha), Vandiyūra-gana, Kāreyagana, and Nandi-gaccha and Mailapānvaya. This suggests an increasing prominence of ganas, which eventually overshadowed Sanghas in Karnataka.
• Geographical Focus: The majority of references are found in the districts of Dharwar, Belgaum, Kolhapur, and Gulburga in Karnataka. References in Andhra and Tamil Nadu are fewer.
• Absence in Sravana Belgola: The lack of Yāpaniya references at Sravana Belgola suggests this major Jain center developed independently of them.
• Role of Teachers (Acharyas): Yāpaniya teachers were deeply involved with temple institutions, acting as trustees managing temples, maintaining the Sangha through land grants, and performing functions similar to present-day Bhattārakas.
• Commendation in Inscriptions: Despite criticism from some quarters, Yāpaniya teachers are consistently praised in inscriptions for their profound learning and exemplary ascetic conduct.
• Compromise and Absorption: The paper notes that Yāpaniya saints sometimes adopted terms like "jātarūpadhara" (naked), usually associated with Digambaras. Over time, the Yāpaniya Sangha became increasingly integrated with the Digambara tradition, to the point where their temples and images are now worshipped by Digambaras. Some scholars suggest the term "Gopya" might have been another name for Yāpaniya.
• Prejudice: Evidence of prejudice exists, such as the attempt to erase the term "Yāpaniya" in an Arsikere inscription and the addition of terms like "Kālāmukha-pratibaddha" which might have been used to associate them with perceived negative traits.

Literary Contributions and Affiliations:

• Literary Activity: The presence of temples and land grants fostered literary activities among Yāpaniya scholars.
• Haribhadra: Refers to "Yāpaniya tantra" and quotes their views on women's liberation.
• Śrutasāgara: States they read the Kalpasūtra and is generally unsympathetic.
• Śākaṭāyana (Pālyakirti): A grammarian who is identified as Yāpaniya. His grammar shows acceptance of some Ardhamāgadhi canon texts and references various authors. His works were popular among both Digambaras (grammar) and Svetāmbaras (Prakaranas on liberation).
• Umāsvāti: The author of the Tattvārthasūtras, is suggested by Pt. Premi to have belonged to the Yāpaniya Sangha, based on textual consistency.
• Siddhasena Divākara: Likely a Yāpaniya, referred to as "Śruta kevali" by Haribhadra. He had doctrinal differences with both Svetāmbaras and Digambaras.
• Vimala, Jațila, Svayambhū: Other authors who might have belonged to or been influenced by the Yāpaniya Sangha, necessitating further textual study.
• Titles: Yāpaniya Acharyas used titles like "Saiddhāntika" and "Traividya," indicating their study of texts like the Șaṭkhaṇḍāgama.

Conclusion:

The paper concludes that the Yāpaniya Sangha was a significant Jain sect, particularly prominent in South India, with its own distinct practices and scholarly contributions. While initially perhaps having connections to Svetāmbara traditions, they gradually assimilated into the Digambara fold, with their historical presence largely obscured by later developments and prejudices. The paper highlights the need for further in-depth study of Yāpaniya literature and their relationship with other Jain traditions to fully understand their place in Jain history.