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CHAPTER 3
THE POST-CANONICAL TEXTS
Introduction
Upto now we have viewed a picture of the Svetämbara Jaina monachism as revealed in the earlier and the later portions of its Canon, as well as that of the Digambara monachism in its early phases.
The present chapter deals with the post-canonical literature of the vetāmbaras, consisting mainly of the Bhāşyas, Tīkas, Cūrnis and other independent works of Jaina scholars. Along with these are also included Digambara works of the early and the medieval periods.
On the whole, therefore, this chapter may be said to pertain to the study of Jaina monachism during the period from the Council of Valabhī to the end of the seventeenth century A.D.
THE CHURCH:
The spread of Jaina monachism over a very wide region of the north, central, western and southern India is evidenced by constant references to these parts in the post-canonical literature. It may, however, be noted that even the Bhāşyas did not like to go astray from the traditional list of the twenty-five and a half Aryan countriesinspite of this spread.
For instance, countries like Mālava, Mahārāştra, Lāța, Karņāța, Dravida, Gauda and Vidarbha are mentioned.2 Besides a mere mention of these, the post-canonical texts refer to the peculiar habits of the people and the state of Jaina monachism there. It was said that in the Damila (Dravida) country, Jaina monks could hardly get any shelter and hence they had to live under the trees.3 Tosali was a great centre of the Jainas and the Vyavahārabhāsya4 refers to the tradition of a certain king Tosalika who guarded an image of the Jaina. The same country was sometimes hit with torrential rains which damaged the crops, and hence the monks had to eat
1. Bịh, kalp. bha., Vol. III, p. 913. 2. Ibid., Vol. II, p. 382. 3. Ibid. vrtti, II, v. 1231. 4. 6, 115ff.
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