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JAIN JOURNAL: VOL-XLIII, NO.1 JULY. 2008
in the year C 253 or 466, under the leadership of Devardhigani, after the final editting, canon had been given written form.
The composition of commentary literature on the canonical works had been begun from 3rd century A.D. First of all, on the canon, Niryuktis were written, in Prakrit Poetry, they deal with the techincal terms of the canon along with some information regarding the subject matter of that particular work. After Niryuktis, Bhāṣyas and Cūrṇis had been written respectively. They discuss the subject matter of canonical works in detail with some conerete examples. Where as the Bhāṣyas had been written in Prakrit Poetry, the Curnis were written in Prakrit prose mixed with Sanskrit. The Bhāṣyas and Cūrṇis, were written in 5th and 7th centuries respectively. After Cūrṇis, Tīkās, Vṛttis and Vivaranas had been written in Sanskrit language. These Sanskrit commentaries were written by Haribhadra (8th century), Śilāņka (9th century), Abhayadeva (11th century), Malayagiri (12th century), Säntisūri and some other Svetambar Acāryas. In Digambare tradition Virasena and Jinasena (9th and 10th century) had written the commentaries on Kaṣāyapahuda and Satkhaṇḍāgama namely) Dhavala, Jayadhavalā and Mahādhavalā.
II
Among the Jaina philosophical works Tattvārthasūtra written in Sanskrit with its autocommentary by Umāsvāti (3rd - 4th centuries A.D.) is the pioneer one. On this, various commentaries had been written in both the sects. In Śvetambara tradition Siddhasena Gaņi (7th century) and Haribhadra (8th century) and in Digambara tradition Pujyapada (6th century), Akalanka (8th century) and Vidhyānandi (9th century) wrote the commentaries on it. After the Tattvārthasūtra, among Jain philosophical literature Siddhasena's Sanmatitarka and Nyāyāvatāra, Samantabhadra's Āptamimāṁsā Mallavadi's Dvādasāranayacakra, Haribhakra's Anekāntajayapatākā, Şḍdarśanasammucaya and Śāstravārtāsammucyya Akalanka's Nyāyaviniścaya, Vidyanandi's Aṣṭasahasri, Prabha-candra's
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