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Jaina Literature | From Earliest Time to c. 10th A. D. ]
my opinion, it is very difficult to assign any particular date or authorship to these extant works because of containing different levels of the development of Jaina thought, occurred through different ages.
After Acārārga and Sutrakrtānga, next two Angas in successive order are Sthānānga and Samavāyānga. They may be considered as encyclopaedia of early Jaina thoughts and beliefs, mainly based on the numbers more or less similar to Anguttaranikaya of Buddhist tradition. Both these works provide more information about the Jaina order and development of Jaina thoughts of the later period, i.e., c. 3rd-4th A.D. The next in the list is Bhagavati (Vyakhyāprajñapti ) mainly dealing with different aspects of Jaina philosophy. According to a group of scholars, this voluminous work, was composed at different phases and not at one time. Evidently, it has references to the later works like Prajñāpanā, Anuyogadvāra, etc. be- longing to c. 1st-4th A. D. and side by side, depicts various earlier original concepts, witnessing change in the process of development of Jaina thoughts. The next work of early period is Jñatādharmakathā. Second part of this work is considerably later than the first. The first contains mainly stories preached by Lord Mahāvira to his disciples. Its 19 chapters, refer- red to in Avasyaka-sūtra, are undoubtedly, com- posed in the early period. The next among Anga canons is Upāsakadaśānga, considered as the first work related to the code of conduct of lay devotees (Śrāvakas ). It comprises life-sketches of ten promi- nent lay followers of Lord Mahāvira. Not having any trace of any later work, it belongs to the early period. Antakyddaśanga deals with the life-stories and ascetic life of the persons, attaining their salvation in the last span of their life. According to Sthānānga, it has only ten chapters dealing with life-stories of 10 persons. But present volume contains life-stories of 93 persons. It clearly shows that not at the time of Valabhi Vācană alone but even after that some additional matters
were incorporated in Sthānāriga. Same is the case with Anuttaropapātikadaśānga. Its early edition contained life-stories of only ten persons who attained Sarvārthasiddhi Vimāna and were supposed to attain liberation in their next births. Of Jaina canon Praśnavyākaranadaśā, unfortunately, the earlier contents are totally extinct. It seems that the present subject matter of this work was incorporated in aroundc. 7th A.D. Its extant edition deals with five asravas, viz., violence, untruthfulness, theft, unchastity and possessiveness alongwith five samvaras, viz., truthfulness, nonstealing, chastity and non-possession. Last available work of Anga canon is Vipākadaśā, dealing with fruits of merit and demerits. Secondary Canons (Upānga )
The first work of the secondary canons is Aupapātika, dealing with the episode of Suryabhadeva. It also depicts a beautiful picture of ancient art and architecture. On the basis of this depiction, scholars date this work not earlier thanc. 1st-2nd A.D. The next work of this category is Rājapraśniya which, so far its subject matter is concerned, is more similar to the Buddhist Pāli canon - Paseniyasutta. The third and the fourth, Jivabhigama and Prajnapanā, respectively, deal with the Jaina metaphysics in general and the concepts of jiva and ajiva in particular. The authorship of Prajñāpanā is attributed to Arya śyāma (c. 1st A.D.). Out of these twelve secondary canonical works only Prajñāpanā's authorship is known. About the authorship of other works, we are still in dark. The fifth one is Jambūdvipaprajñapti, mainly dealing with Jaina Geography in addition to the lifehistory of Rşabhadeva. The subject matter of next two works, Sūryaprajñapti and Candraprajñapti are related with Jaina cosmology in general and Jaina astronomy in particular. Scholars date thesec. 2nd-1st B.C. Other five works of this bunch are very short and rather of less important.
Besides Anga & Upānga canonical literature,
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