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Jinasena. These commentaries mainly deal with Jaina philosophy in general and Karma theory in particular.
IMPORTANT PHILOSOPHICAL WORKS OF JAINISM
Among the Jaina philosophical works composed between c. 3rd-10th A.D., the Tattvärthasutra, with its auto-commentary by Umasvati is the pioneer one and may be considered as the first systematic work on Jaina philosophy. Composed in c. 3rd A. D., it also has the credit of being the first Samskrta work of Jaina literature, written in the style of other Sutragranthas of Indian philosophy. The especiality of this work is that it is equally respected as well as accepted by both the sects of Jainism Svetambara and Digambara. It encompasses ten chapters dealing with Jaina metaphysics, epistemology and ethics. Its first chapter deals mainly with Jaina theory of knowledge, Naya and Niksepa, second with Jiva (living substance), third and fourth with hells and heavens, fifth with Jaina metaphysics, sixth to ninth chapters with Jaina doctrine of Karma and Jaina Sadhanas or ethical code of conduct of house-holders and monks, respectively. Finally, the tenth one deals with the concept of liberation (Moksa). Notably, the concept of Guṇasthāna and Saptabhanginaya (Seven-fold judgment) are totally absent in it. This shows that these concepts came into existence later during c. 5th-6th A.D.
After Tattvārthasūtra, Acārya Siddhasena Divākara's Sanmatitarka is the next critical and important work, composed in c. 4th A. D. in Prakrta verses. It explains critically the concept of Dravya (substance), Guna (properties), Paryaya (modes) and their mutual relationship on the basis of the Jaina theory of Naya, Niksepa and Anekantavāda (non-absolutism). It is the first work in which one-sided views of other philosophers
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