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CHAPTER-13
JAIN AGAMS ARE TEACHINGS OF ARHATS
REFERENCE TO ACHARANGA
Introduction
Ancient Indian literature is represented mainly by the three leading languages Sanskrit, Pali, and Prakrit. Using Prakrit language, Lord Mahavira, the twenty-fourth Tirthanker of Jain tradition, verbally disseminated his teachings nearly two thousand five hundred years ago. These teachings are called Nigganthan Pavayana. First spiritual successor of Mahavira was Gandhar Sudharma. He compiled the doctrines and philosophy of Mahavira in the form of twelve Angas or Dvadasanga. The twelveth Anga Drastivad is considered to be lost. Therefore in Jain Swetamber tradition, these eleven Angas, twelve Upangas, four Chedasutra, four Mulsutra and one Avashyak Sutra are most authentic Agams.
More literature was codified in the form of Nijjuties, Vratties, Bhasayas (commentary), Tikas (remarks) by their followers, mainly the Acharyas of the Jain tradition. These treatises extensively deal with various real and ethereal aspects of life, nature, and universe. The spiritual and philosophical thought process has yielded Jain Religion and Jain culture.
Jain Digamber sects.have own tradition of their canonical literature. In 2" Century A.D. Acharyas Puspadanta and Bhutabali composed Shatakhandagam. In between 2nd to 6th century A.D. a number of important commentaries were written on Shatakhandagam, one of them is Dhavala by Acharya Virsena. The other canonical literature composed is Kasayapahuda, Tiloyapannatti, Samayasara, Panchastikaya, Tattvarth Sutra etc.
In 18th and 19th centuries, German scholars could collect only the Swetamber Agams and could comment on them. German scholar W. Schubring believed that Jain Angas are members of a unit formed by them and are not additions to something previously existing
Narration Some of the western thinkers have stated that Jain philosophy is merely a collection of many other philosophies, that it has no independent identity of its own. The Indian scholar Dalsukh D. Malvania is also of the opinion that the development of Jain philosophy is not entirely independent of the Vedic tradition. He admits that conversely
