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Bhagavatī Sūtra: As an Encyclopedic Work
Man is essentially a thinking or rational being. He has not only enunciated a view of life, but also inculcated a way of life. The happy combination of the view and way of life has been the distinctive characteristic of the Jain philosophy. The Jain thinkers were extra-ordinarily meticulous in evolving a system of thought which was so rigorous and logical in its attempt as not even allow by implication of any illogical entry of onesidedness. Jainism, of course, is a philosophy of Anekanta. The Jains have presented not only a consistent and comprehensive philosophical system, but also propounded a number of theories in the field of science; particularly in the fields of Astronomy, Mathematics, Cosmology, Cosmogony, Physics, Botany, Chemistry, Psychology, Para-psychology and Puspāyurveda, a very rare branch of knowledge.
All the philosophical and scientific tenets of Jainism in their original form have been discussed in some way or the other in the canonical literature in general and Bhagavati Sūtra in particular. The whole canonical literature is mainly divided into two categories namely Angapravista (ungu) and Arigabāhya. The division of Angupruvista and Angabāhya is a latter development. The most ancient division available in Samvāyānga is as Dvādaśāngi (Ganipitaka) and Caturdaśapūrva. By the time of Nandi, a canon, the canonical literature has been divided into three categories-1. Pūrva 2. Arigapravista 3. Angahālya. Today only the latter two divisions are available in writing, while the former is not traceable. Angabähya is further sub-divided into two e.g. Avasyaka and Avasyakavyatirikta!
The Angapravista canons are considered to be the nearest to the original and most authentic of all as they are composed by the principal disciples of Lord Mahāvīra. They are twelve in number: 1. Ācārāngu, 2. Sūtrakrtānga, 3. Sthânārga, 4. Samavāyānga, 5. Vyākhyā-prajñapti, 6. Jñātā-Dharma-kathā,
