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dignity, it is not knowing at all, such questions seen. In early Prākrit works like Ācārānga, etc., are an attempt to understand the mystery of the Ātman, Anātman and Paramātman; or to put in popular expression Jīva, Ajīva and Mokșa.
In earlier Prakrit works like the Ācārānga, etc, it is not mere philosophical speculation, but a way of life characterised by self-restraint (samtama) that is set forth; and one has to glean the philosophical concepts here and there. In Sūyagadam various views rather than systems are criticised, In the Paņņavaņā and its parallel texts like the Satkhaņdāgama-Sūtram we have elaborate study of Jiva and Karma. This can be further studied in later works. It is the correct understanding of the Jīvas, their classification and their relative Paryāpti according to indriyas, etc., that enables one to practise abstention from harm unto them, This is what is implied by padhamaṁ nānam tao dayā. Life is the highest value, and it is the respect for its safety that is to guide us in our ethical values. We get fine reflection on these ideas in texts like the Dasaveyaāliya. The theory of Knowledge has a different pattern in the canon : The Nandi gives us a good exposition. What were seeds in earlier literature, have found fuller exposition later.
philosophical texts has a common tradition of philosophical concepts; but their developments has not taken place. In one and the same place and along a single track. Eminent author like Jinabhadra, Haribhadra, etc., worked in western India ; the authors like Kundakunda, Vattakera, Siddhasena and others worked in the South. The environments, local thought patterns and reactions have given different tones to their thought. In this respect texts like the Višeșāvaśyakabhāṣva, Patñcāstikāya, Pravacanasāra and Sammai have special significance. The elaboration on the attainment of Liberation has brought ethical and ascetical overtones for their philosophy. Still an author
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