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VI
THE CANONICAL EXEGETICAL LITERATURE
At the very outset, I may mention that I divide the canonical literature of the Jainas into two groups. In the first group, I include the pure texts forming the Jaina canon, whereas in the second all those works which explain these texts. It is this second group which I wish to deal with, in this chapter.
It seems that in an ordinary course, the need for explanation must have been felt from the time human beings began to communicate their thoughts to one another, and this must have led in its turn to the evolving of the exegetical literature of all the nations, that of the Indians being no exception to this rule. This is not the place where I can enter into a discussion about its origin. Even the fundamental and distinguishing characteristics of the exegetical literatures of all the Indian schools of thought cannot be fully treated. Further it is not here possible to deal with the exegetical literature pertaining to the non-canonical works of even the Jainas. So keeping these limitations in view, I shall now proceed with the subject here specified.
In every epoch, so to say, at least one prophet appears to have flourished in India and his sermon, to have served as a basis for explanation and elucidation to be indulged in, by his apostles and followers. To take a special case, according to the Jaina tradition, the Ganadharas compose dvādasangis, and each of them teaches his own dvādaśāngi to his pupils. Consequently, while doing so, each must be offering some explanation or other, at least regarding knotty points. But, strange to say, there seems to be no record maintained regarding these explanations of the dvādaśängis. This state of affairs exists not only in connection with the dvādaśangi composed prior to the birth of Lord Mahāvīra, but also in the case of the 11
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