Jainism and Mahavira

Author(s): Bhagchandra Jain Bhaskar
Publisher: Digambar Jain Sahitya Sanskriti Sanskaran Samiti

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divided into two ways, viz. Ardhamagadhi and Sauraseni. The Murtipujaka Svetambaras recognize only 45 or 84 Agamas while the Sthanakavasis and Terapanthis accept 32 Agamas. On the other hand, the Digambaras are of view that the original Agamas became extinct. In their place they recognise the works of Pushapadanta, Bhutavali, Kundakunda, Vattakera, Sivarya, Umaswami, Samantabhadra, Akalanka and other Acaryas as the Agamas.
The fact that the Digambara and the Svetambara traditions agree on fundamental features of the structure of the Jaina Scriptures establishes beyond doubt, i) that a Jaina Scripture had been compiled, arranged and recognized before the schism and ii) that the traditional divisions were remembered even after the Digambaras rejected the Svetambara Scriptures as a later innovation. Thus there is no controversy between Digambara and Svetambara traditions about the twelve Angas, (viz. Ayaranga, Suyagadanga Thananga, Samavayanga, Viyahapannatti, Nayadhammakahao, Uvasagadasao, Antagadadasao, Anuttarovavaiyadasao, Panhavanhagaranaim, Vivagasuyam and Ditthivaya). Due to lack of space it is not possible to go through the Scriptures in detail, but it may be pointed out that they are full of linguistic, cultural, historical, philosophical and spiritual material. Likewise, the Kasayapahuda of Gunadhara, Satkhandagama of Puspadanta and Bhutavali, Dhavalatika of Virasena, Samayasara, Pravacanasara etc. of Kundakunda, Mulacara of Vattakera, Bhagawatiaradhana of Sivarya, Kattigeyanuvekkha of Kartikeya, Tattvarthasutra of Umasvami, Ratnakarandasravakacara, Aptamimamsa etc. of Samantabhadra, Sanmatisutra etc. of Siddhasena, Tattvartha-rajavartika of Akalanka and some more texts are treated as the Scripture of Digambara tradition. JAINA PHILOSOPHY AND PSYCHOLOGY
Philosophy is the science of the general law of being and human thinking, which indicates the process of cognition and development led to the various aspects connected with ontology, epistemology, logic, ethics, aesthetics, psycholgy and sociology. It promotes man's self-awareness, his understanding of the nature of self or life and clarifies the content of problems that have been traditionally philosophical. It is also a speculum of life land thought which deals with the psychology of beings' activities that become Karma.
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