Canonical Literature Of Jainas

Author(s): H R Kapadia
Publisher: Hindi Granth Karyalay

Page 40

II )
CLASSIFICATIONS OF THE AGAMAS
27.
(2) How is it that the Cunni (p. 47); of Nandi (s. 44) and Malayagiri Sūri's com. (p. 203a)? on this very Nandī, refer to Ayāra etc., as works belonging to the kāliya-suya group ?
The answer appears to be that the word kāliya-suya is here used in the 2nd sense out of 3: (i) in contrast with the word ukkāliyı, (ii) etymologically and (iii) as a synonym of carañakaranānuyogr. The 2nd sense conveys that while studying the 11 Angas-the entire śruta, kāla (time) is taken into account, and consequently each of the works so studied is called kāliya.
This finishes the discussion about one type of classifications of the Jaina scriptures; but there remains another to be attended to, though this is not probably as old as the former one. It is however more popular than the former. According to it the scriptures are divided into 6 groups viz. (1) Anga, (2) Uvanga, (3) Cheyasutta, (4) Mūlasutta, (5) Painṇaga and (6) Cūliyāsutta,
Before we deal with these groups, we may note that it is only the mūrtipājaka Śretāmbaras who use all these six designations; for, the Sthānakavāsins4 seem to use only first four, while the Digambaras, only the 1st and the 5th.
Aiga Anga is a word common to both the Prākrta and Samsksta languages. It is a term to be met with in the Vaidika literature wherein it signifies the six auxiliary sciences (helpful in the study of the Vedas ) viz. (1) Śikṣā (phonetics ), (2) Chandas (prosody ), (3) Veyyākaraṇa (grammar), (4) Nirukta (philology ), (5) Kalpa (ritualism ) and (6) Jyotis (astronomy). In the Bauddha literature, too, we come across this word. For instance, in the Majjhimanikāya 22 (I, p. 133) and in several passages in the Anguttaranikāya, there is mention of a division of the Canon into 9 Angas viz. (1) Sutta (prose sermons), (2) Geyya (sermons in a mixture of prose and verse), (3) Veyyākaraņa 1. "* = APPET STAITIfa Fridagi " 2 " 414 at taifa ya I”. 3 This is what the Cunni (p. 2) on Dasaveyāliya says. The pertinent
line is: " TUTTOTTOTETT OTA Ifugu" 4. These represent a non-idolatrous (amūrtipūjaka) section of the Svetāmbaras
which originated in Vikrama Samvat 1530. It is said that a subsection
known as Terapanthis arose from this section in Samvat 1816. 5 Cf. the lines reproduced from the com. on Anuogaddāra on p. 29.