________________
A SOURCE-BOOK IN JAINA PHILOSOPHY
The term 'Upānga' was first used by Acārya Umāsvāti in his Tattvārtha-bhāsya.1
The term 'Chedasūtra' was first used in the Avaśyakaniryukti? and later in the commentaries (Bhāşyas). There are four Chedasūtras : (i) Vyavahāra., (ii) Brhatkalpa, (iii) Niśītha and (iv) Daśāśrutaskandha.
The use of the term 'Müla' is of very later date. Daśavaikālika and Uttarādhyayana have been considered to be the ‘Mülasūtras'. Nandi and Anuyogadvāra are the Cülikā-sūtras.
In this way, the Angabāhya-śrūta literature has been classified in different ways from time to time. An elaborate discussion on this question has been given in the work entitled Sāhitya aur Saṁskrti which may be referred to for a detailed study.
The canonical literature available today has been scribed by Devardhigani Ksamāśramana. Agama literature was not in the written form before this time. In the second century after the Parinirvāṇa of Bhagavān Mahāvīra, a severe famine struck for over twelve years. Soon after the famine, a Council was organised in which the Āgamas were for the first time recited. The second attempt at crystallising the Agamas was made during the period between Vira Nirvana Samvat 827 to 840. Two recitations were held during this periodone at Mathura and the other at Vallabhi. The Council at Mathura was presided over by Arya Skandila and the second Council at Vallabhi was presided over by Acārya Nāgārjuna. These recitations have been referred to as Mathuri and Vallabhi recitations. But during all these three recitations the Āgamas were not put in writing. The work of writing the Āgamas was done in Vallabhi after Vira Nirvāna 980 under the guidance of Devardhigaại Kșamāśramaņa. The period upto this were full of obstacles due to effects of many severe famines. Much of the Śruta which had been handed down by oral tradition was forgotten ; but whatever was possible to be revived by memory was recited and written down. The Āgamas were collected in fragments. Whatever was available, was systematically organised and presented in the form of Āgamic works.
1 2
Tattvārtha-bhāşya, Țikā, p. 23. Āvaśyaka-niryukti, 777.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
