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Jaina Canonical Literature
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its later developments which took place inc. 4th_5ih A.D. Similarly, the drastic changes in the original subject matter of Praśnavyākarana and partial changes in Antakstdaśā and Anuttaraupapātikadaśā also occurred during this period. Almost all the Prakrit and some of the early Sanskrit commentaries on the Jaina Āgamas were written in this period, in form of Niryuktis (c. 31-4th A.D. ), Bhāsyas (c. 6th A.D, ) and Cūrņis (c. 71h A.D. ). This period is of great literary importance because majority of the āgamic works were finally edited and some of them were even composed also in this period.
Besides these Niryuktis, Oghaniryukti and Piņdaniryukti are also available but Oghaniryukti is considered as the part of Āvaśyakaniryukti and Pindaniryukti as the part of Daśavaikālikaniryukti, hence they are not independent work. Though Niryuktis on Sūryaprajñapti and Rşibhāșita are referred to in Āvaśyakaniryukti (verse 85) but at present these two are not available. The Niśīthaniryukti, considered as the part of Ācārānganiryukti, is mixed with its Bhāsya. All these Niryuktis are written in Prakrit verses and deal very precisely contents of their respective Āgamas.
After Niryuktis, Bhāsya on āgamic texts were composed in c. 514-61h A.D. The Bhāşyas are more exhaustive and elaborate than those of Niryuktis. They were also composed in Prakrit verses. Bhāşyas are quite prolific in their contents referring to various concepts of Jaina philosophy and the code of the conduct for monks and nuns with their exceptions and punishments.
Among Bhāsyas, Višeşāvaśyakabhāșya is the most important. It is the first work of Svetāmbara tradition, dealing with the problems of Jaina philosophy with minute details. The concept of five-fold knowledge has been discussed elaborately with a critical approach herein. Among various proofs given for the existence of soul, one bears similarity to that of Rene Descartes (c. 161h A.D.), a Western philosopher, proving the existence of soul through doubt itself. In Višeșāvasyakabhāsya, various contrary views of Jaina ācāryas are mentioned and reviewed along with the views of some rebellious
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