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The study of Indian religions especially the Aupanişadika, the Buddhist and the Jaina, and their mutual influence are very important today. And for this study, the ancient Jaina Āgamas such as Ācārānga, Sūtrakrtānga, Rsibhāsita and Uttarādhyana can guide us. I am confident that the study ofthese scriptures can give new directions to the scholars and students of Indology; and the misconception that the Jaina, Buddhist and Hindu religions are opposed to one another will be removed. There are many sūtras (aphorisms) available in Ācārānga, which are very close to the Aupaniş adika sutras in their meanings, essential and linguistic style. The description of Ātman and its essence given in Ācārānga found exactly in the same manner as in Mandukya Upanisad. The concepts of Sramana and Brahmana in Ācārānga appear not as rivals but as companions or associates. Though Ācārānga and Uttarādhyana etc. condemn yajñas or rituals involving violence, they accept Brahmins as followers as followed by Śramaņas. In their view a Brahmin is one who is a living symbol of morality of good conduct and in many places the terms Šramana and Brahmana have been mentioned together. Similarly, though Sūtrakrtānga presents an evaluation of contemporary philosophers and their opinions.It also mentions many sages of Aupanısadika period such as Videhanemi, Bahuka, Asitdevala, Dvaipayana, Parāśara etc. with great respect. Sūtrakrtānga clearly accepts that the code of conduct of these sages was different from their traditional code of conduct, but still the sūtra accepts them as venerable persons of its own Arhat tradition. It talks about them as great or eminent people and rich with tapas, and accepts that they have attained the highest goal of moksa. According to Sūtrakrtānga these sages, though, following a different path of conduct were sages of their own tradition. In Sūtrakrtāngathe recognition of these sages as great ones who had achieved the highest goal, and also
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