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PREFACE : XIX
into four categories, namely '-1. Of the Faith-propounders' origin (Tīrtharkara-kathita), 2. Of the Self-enlightened Spiritual Practitioners' origin (Pratyekabuddha-kathita), 3. Of the Scripture-omniscients' origin (Śrutakevalī-kathita), and 4. Of the Pūrva-proficients' origin (Pūrvadhara-kathita). Again, Mūlā cāra divides these canonical works into Kālika (timely studiable) and Utakālika (all-time studiable) canons. Though ‘Candravedhyaka-prakīrņaka' is not clearly mentioned in this classification, the word 'Candravedhyaka' is found in the 85th verse of this work (Mülācāra). Even though this mention does not clarify that in what capacity this work - Candravedhyaka - is accepted in the Yāpanīya tradition, the similarity of the verses containing the word 'Candravedhyaka' in both, Mūlācāra and Candravedhyaka-prakīrņaka signifies that this work is also acceptable in the Yāpanīya tradition.
At present, the canons are classified into Arga (Primary) canons, Upānga (Subsidiary or secondary) canons, Cheda (Disciplinary canonical texts), Müla (A group of basic subsidiary canons), etc.. This classification was first found in Vidhimā rgaprapā(Jinaprabha, circa 13th Century A.D.)?.
The Prakīrņakas :
Generally, Prakīrņakas are understood to be a collection of works on miscellaneous subjects. Malyagiri, the commentator on Nandīsūtra, has mentioned that prakīrņakas were composed, by the monks, based on the canons containing the preachings of Tīrthankaras. As per tradition, it is also believed that each monk used to compose one prakīrņaka. Eightyfour thousand
Mulācāra, Bhāratiya Jñānapitha, p. 277. 2 Vidhimārgaprapā, p. 55.
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