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Sources
On the whole, this commentarial literature appears to be trustworthy. since the commentaries have tried to preserve the old traditions and legends current in those days. While illustrating the tenets of the canons, their authors have referred to old compositions, ancient traditions and ancient explanations. All this proves that they have attempted to make them authentic. This literature includes some of the important commentaries such as the Bțihatkalpa Bhäshya and its Vsitti, the Vyavahāra Bhashya and its Vivarana, the Nišitha Chūrni, the Āvasyaka Chūrņi and commentaries on the Āvasyaka and Uttarādhyayana.
This exegetical literature is undoubtedly a mine of rich treasure in itself. In these works we come across descriptions of various customs and beliefs prevalent in those days in different parts of India, of various feasts and festivals, of religious sects, wandering ascetics, famine, robbers, and dacoits, of inaccessible roads, mountains and deserts, of economic production, industry, trade routes, dress, ornaments, food, and various other matters of importance, which have nothing to do with religion as such, but are of general interest to man.
This exegetical literature consists of four parts (a) Nijjutti, (b) Bhāsa, (c) Chunni, and (d) Țikā.
(a) Nijjutti
The oldest explanatory literature represented by Nijjuttis contains a number of historical or legendary tales elucidating Jaina doctrines and moral or disciplinary rules given in the Jaina canons. The following are the ten Nijjuttis: (1) Agārānga, (2) Snyagadanga, (3) Sūriyapannatti, (4) Uttarājjhayana, (5)
Avassaja, (6) Dasavejālija, (7) Dasāsuyakkhandha, (8) Kappa, (9) Vavahāra, and (10) Isibhāsiya. Tradition is unanimous in attributing the authorship of the Nijjuttis to Bhadrabālu who seems to be different from Bhadrabāhu (297 B.C.), the last Śrutakcvalin.
(b) Bhasa
The next chronological stage of developinent in the commentarial literature after Vijjuti is Bhāsa. The cleven
