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JAINA MONASTIC JURISPRUDENCE more field, and that is the vast mass of manuscripts which lie deposited in scores of Jaina Bhāņdāras of all sects. I had the privilege of visiting quite a few of these and I was amazed at this sealed wealth. The Bhāņdāra has been a peculiar institution of signal importance. It is really remarkable how several of these have been fed and fostered with devotion and understanding by the Jaina laity.
III
The Canon The foregoing summary would at once convince one of the immense work that has been done and the much more that yet remains to be done. However, that which has been done is helpful, if not enough, in studying the Jaina monastic institution, its day to day working and the rules and discipline that governed such daily routine, which forms the topic of these lectures.
In the light of this theme it will at once be agreed that the sole basis for the building up of the structure of Jaina monastic jurisprudence is the canon as acknowledged by the Svetāmbaras and the Angas, Angabhāhyas and Anuyogas of the Digambaras.
Before entering into a detailed discussion of the sources for Jaina monastic jurisprudence — both of the Svetāmbaras and the Digambaras — it would be worthwhile to note a few points regarding the canonical texts, their development and nature
It is needless to go into the controversy regarding the canon. It is well-known that the Digambaras do not acknowledge the texts of the canon as approved by the Svetāmbaras. As is well-known the story of the canon of the Svetāmbaras is the story of redactions, collections and loss. The Council of Pāțaliputra of Mauryan times, another of Mathurā of about the 4th Century A.D. and those at Valabhi of the 5th and 6th Century A.D. were responsible for the collection and redaction of the canonical texts. It is not unnatural if during such a long period
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