Editing Jainism (section)

==Scriptures and texts==
{{Main|Jain literature}}
{{Multiple images
| image1            = Jain Agamas.jpeg
| caption1          = Stela depicting ''Śhrut Jnāna'', or complete scriptural knowledge
| image2            = Suryaprajnapati Sutra.jpg
| caption2          = The Suryaprajnaptisūtra, a fourth or third century BCE astronomy text of Śvētāmbara Jains. Above: its manuscript from {{circa|1500}} CE.<ref>{{cite web |url=http://www.schoyencollection.com/23-religions/living-religions/23-17-jainism/astronomy/ms-5297 |title=Suryaprajnapti Sūtra |work=[[Schøyen Collection|The Schøyen Collection]] |archive-url=https://web.archive.org/web/20170615024618/http://www.schoyencollection.com/23-religions/living-religions/23-17-jainism/astronomy/ms-5297|archive-date=15 June 2017|access-date=16 June 2017|url-status=live}}</ref>
| image3            = Mangulam inscription.jpg
| caption3          = [[Mangulam]] inscription dated 3rd century BCE
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Jain canonical scriptures are called ''Agamas''. They are believed to have been [[oral tradition|verbally transmitted]], much like the ancient Buddhist and Hindu texts,{{sfn|Dundas|2002|pp=60–61}} and to have originated from the sermons of the ''tirthankaras'', whereupon the ''[[Ganadhara]]s'' (chief disciples) transmitted them as ''Śhrut Jnāna'' (heard knowledge).{{sfn|Champat Rai Jain|1929b|pp=135–136}}{{sfn|von Glasenapp|1925|pp=109–110}} The spoken scriptural language is believed to be ''[[Ardhamagadhi]]'' by the Śvētāmbara Jains, and a form of sonic resonance by the Digambara Jains.{{sfn|Dundas|2002|pp=60–61}}

The Śvētāmbaras believe that they have preserved 45 of the 50 original Jain scriptures (having lost an Anga text and four Purva texts), while the Digambaras believe that all were lost,{{sfn|Dundas|2002|p=61}}{{sfn|von Glasenapp|1925|pp=112–113, 121–122}} and that Āchārya Bhutabali was the last ascetic who had partial knowledge of the original canon. According to them, Digambara ''Āchāryas'' recreated the oldest-known Digambara Jain texts, including the four ''anuyoga''.{{sfn|Vijay K. Jain|2016|p=xii}}{{sfn|Jaini|1998|pp=78–81}}{{sfn|von Glasenapp|1925|p=124}} The Digambara texts partially agree with older Śvētāmbara texts, but there are also gross differences between the texts of the two major Jain traditions.{{sfn|von Glasenapp|1925|pp=121–122}} The Digambaras created a secondary canon between 600 and 900 CE, compiling it into four groups or ''Vedas'': history, cosmography, philosophy and ethics.{{sfn|von Glasenapp|1925|pp=123–124}}{{efn|Not to be confused with the four ''[[Veda]]s'' of Hinduism.{{sfn|Dalal|2010a|pp=164–165}}}}

The most popular and influential texts of Jainism have been its non-canonical literature. Of these, the ''[[Kalpa Sūtra]]s'' are particularly popular among Śvētāmbaras, which they attribute to Bhadrabahu (c. 300 BCE). This ancient scholar is revered in the Digambara tradition, and they believe he led their migration into the ancient south Karnataka region and created their tradition.{{sfn|von Glasenapp|1925|pp=125–126}} Śvētāmbaras believe instead that Bhadrabahu moved to Nepal.{{sfn|von Glasenapp|1925|pp=125–126}} Both traditions consider his ''Niryuktis'' and ''Samhitas'' important. The earliest surviving Sanskrit text by [[Umaswati]], the ''[[Tattvarthasūtra]]'' is considered authoritative by all traditions of Jainism.{{Sfn|Jones|Ryan|2007|pp=439–440}}{{sfn|Dundas|2006|pp=395–396}}{{efn|That Which Is, known as the ''Tattvartha Sūtra'' to Jains, is recognized by all four Jain traditions as the earliest, most authoritative and comprehensive summary of their religion."{{sfn|Umāsvāti|1994|p=xi–xiii}}}} In the Digambara tradition, the texts written by Kundakunda are highly revered and have been historically influential,{{sfn|Finegan|1989|p=221}}{{sfn|Balcerowicz|2003|pp=25–34}}{{sfn|Chatterjee|2000|pp=282–283}} while the oldest being ''[[Kasayapahuda]]'' and ''[[Shatkhandagama]]'' attributed to Acharya pushpdanta and Bhutbali. Other important Digambara Jain texts include: ''[[Samayasara]]'', ''[[Ratnakaranda śrāvakācāra]]'', and ''[[Niyamasara]]''.{{sfn|Jaini|1991|pp=32–33}}