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HISTORY OF JAINA MONACHISM
(iv) Avasyaka.
(v) Daśavaikälika.
(vi) Raibhäşita.
(vii) Kalpa. (viii)
Vyavahāra.
(ix) Dasäśrutaskandha, (x) Suryapradnyapti.
and
Three Main Types:
Among these ten Niryuktis, Dr. GHATGE finds out three principal types which are as follows:
(i) Those whose texts have been handed down to us without much later additions, as for instance, the Niryuktis on the Acäränga and the Sutrakṛtānga,
(ii) those where verses of the so-called Mülabhäşya are added to the original Niryukti either to explain it, or to supplement it, viz., the Daśavaikoälika-N., and the Avasyaka-N.',
and (iii) those which are now called by the names of Bhāṣyas and Brhadbhāṣyas where it is not possible to separate the original Niryukti and the later commentary on it', as for example the Niryuktis on the Nitha and other texts.
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It will, therefore, be seen that many of the Niryuktis as handed down to us to-day are not expected to be in their original form as we get their material mixed with the original texts as well as with the Bhāṣyas.
Dating the Niryuktis:
The Jaina tradition attributes the Niryuktis to Bhadrabahu who is said to have died 170 years after the death of Mahāvīra.84
The tradition also says that the Oghaniryukti was compiled from the material in one of the fourteen Pūrvās.
Inspite of this support of the tradition, scholars like Dr. GHATGES and Muni PUNYA VIJAYAJI88 seriously doubt the authorship of Bhadrabahu.
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Dr. GHATGE points out that the Ogha and the Pinda-N. seem to be an off-shoot of the Niryuktis on the Daśavaikälika and the Avasyaka respectively.
83. I. H. Q., Vol. 12, p. 270.
84. BHANDARKAR, Report, 1883-4, pp. 131ff.
85. Op. cit., Vol. 11, pp. 627-29; Vol. 12, pp. 273-74.
86. Mahavira Jaina Vidyalaya Rajata Mahotsava Smaraka Grantha, 1941, pp. 184-201.
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