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स्वः मोहनलाल बाठिया स्मृति ग्रन्थ
BT 2017 TOT
series 88
advent of a famine, migrated to the South under Bhadrabāhu, Lest the scriptural knowledge might fall into oblivion, after the famine a council of monks was called at Pataliputra to compile the canon, but the canon so compiled was not acceptable to those who had migrated to the south. The conditions of famine had possibly created a gulf between the practices of monks that remained in Magadha and of those that had gone out to the south. Differences about dogmas and practices might have been there even earlier, but scholars look upon this as the possible seed of the Jaina Church into Svetambara and Digambara. This explains to a certain extent, why the Digambararas disown the Ardhamāgadhi canon of Pataliputra., To satisfy the religious needs of community, they began jotting down their memory notes which have survived to us in the form of many prakrit texts that deserve to be called the pro-canon of the Jainas. The earliest of these are the Satkhandāgama and Kaşayaprabhrta which are the remnants of the Destivada. The commentaries of Virasena and Jinasena (816 A.D.) incorporate earlier commentaries in Prakrit and they indicate what an amount of traditional details was associated with the original sutras. They deal with the highly technical and elaborate doctrine of karman which is a unique feature speciality of Jainism among Indian religions. Among the works of the pro-canon, the Mulācāra of Vattakera and the Arādhana of Shivärya have a close kinship with the canon, and give elaborate details about the monastic life, its rules and regulations. The Prakrit bhaktis are a sort of devotional compositions of daily recitation.
A large number of works is attributed to Kundakinda, but only a few of them have come down to us.
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