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of conduct, prescribed for Jania monks and nuns. Its last chapter depicts a real picture of the ascetic life of Lord Mahāvīra. The 7th chapter of the first part is supposed to be lost after the composition of its Niryukti, i.e., c. 2nd-3rd A.D. The second part of Ācārānga is known as Ayaracula — an appendix. It mainly deals with the detailed rules and regulations or the code of conduct of Jaina monks and nuns along with some of the events of the life of Mahāvīra.
Modern scholars opine that the second part of Ācārānga was composed during the c. 2nd- 1st B.C. Another important canonical work of this era is Sūtrakrtānga dating c. 4th3rd B. C. This work is also full of spiritual and moral preachings but its peculiarity lies in the presentaion of different philosophical views prevalent in that particular era. Like Ācārānga, it also comprises two parts (Śruta-skandhas). Scholars are of the opinion that the second part of Sūtrakrtānga is somewhat posterior to the first.
The third important work in chronological order of the Jaina canonical literature is Isibhasiyaim (Rsibhāsitam). All the scholars of Prakrta and Jainology: Western and Indian, consider it of c. 4th-3rd B. C. It marks the catholicity (broadmindedness) of early Jaina thinkers. It contains the ethical preachings as well as philosophical views of forty-five thinkers. Out of these Narada, Asitadevala, Angirasa, Parāśara, Aruru, Narayana, Yajñavalkya, Uddalaka, Vidura etc. definitely belong to Aupanisadika tradition. Similarly, Sāriputta, Vajjiputta. Mahākaśyapa etc. belong to Buddhist tradition while Pārsvanatha and Vardhamana belong to the Jaina tradition. A few others are of other independent Sramaṇictradition, not extant today. This work shows that in the early period the Aupanisadika and other
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