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Jaina Canonical Literature
: 195
its later developments which took place inc. 4th-5th A.D. Similarly, the drastic changes in the original subject matter of Praśnavyākarana and partial changes in Antakrtdaśā and Anuttaraupapātikadašā also occurred during this period. Almost all the Prakrit and some of the early Sanskrit commentaries on the Jaina Āgamas were written in this period, in form of Niryuktis (c. 31d-4" A.D.), Bhäsyas (c. 6th A.D, ) and Cūrņis (c. 71h A.D. ). This period is of great literary importance because majority of the āgamic works were finally edited and some of them were even composed also in this period.
Besides these Niryuktis, Oghaniryukti and Pindaniryukti are also available but Oghaniryukti is considered as the part of Āvaśyakaniryukti aná Piņdaniryukti as the part of Daśavaikälikaniryukti, hence they are not independent work. Though Niryuktis on Sūryaprajñapti and Rșibhāșita are referred to in Āvasyakaniryukti (verse 85) but at present these two are not available. The Niśīthaniryukti, considered as the part of Ācārārganiryukti, is mixed with its Bhäsya. All these Niryuktis are written in Prakrit verses and deal very precisely contents of their respective Agamas.
After Niryuktis, Bhāsya on āgamic texts were composed in c. 5th-61h A.D. The Bhāsyas are more exhaustive and elaborate than those of Niryuktis. They were also composed in Prakrit verses. Bhāșyas are quite prolific in their contents referring to various concepts of Jaina philosophy and the code of the conduct for monks and nuns with their exceptions and punishments.
Among Bhāsyas, Višeşāvasyakabhāsya is the most important. It is the first work of Svetāmbara tradition, dealing with the problems of Jaina philosophy with minute details. The concept of five-fold knowledge has been discussed elaborately with a critical approach herein. Among various proofs given for the existence of soul, one bears similarity to that of Rene Descartes (c. 16th A.D.), a Western philosopher, proving the existence of soul through doubt itself. In Višeșāvaśyakabhāșya, various contrary views of Jaina ācāryas are mentioned and reviewed along with the views of some rebellious
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