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BEGINNINGS OF JAINA PHILOSOPHY IN THE
ĀCĀRANGA
If we are to trace the history of the beginnings of Jaina philosophy the best source books are Acāranga and Sūtrakrtänga which are the oldest works in the canonical literature of the Jainas. In these works the Jaina technicalities which are found in the Tattvārtha-sūtra of Umāsvāti are generally absent. Their contents show that the Jaina philosophy was not far away from the main stream of Vedic philosophy.
It should be remembered that even commentaries such as Niryukti and Cūrni betray fascination for the Vedas. And we see that Ācāränga-niryukti (vs. 11) calls the Ācārānga, "Veda". But the Ācārānga Cūrni (p. 185) goes a step further and says that the twelve angas are the Veda. This shows the prestige of the Veda amongst the public in those days. This is why the Jainas were ready to call their canonical literature "Veda". Not only this, the leader of the Jainas is designated as vedavi (vedavid) in Acārānga 145, 163, 174, 196. And we find that even a Muni is called vedavam (vedavān) in Acārānga 107. Likewise a preacher of Jaina philosophy is referred to as māhana at many places in Acaranga (202, 208, 276, 286, 292, 306, 309, 317, 323). This shows that the development of Jaina philosophy is not entirely independent of the Vedic tradition. And conversely the development of various Vedic philosophical systems (such as Nyāya etc.) is dependent on the Sramanic systems. In this manner the Hindu religion and philosophy is the result of an integration of the Brāhmanic and śramanic religions and philosophies.
The Ācāranga is the oldest Jaina canonical text. The Sūtrakrtānga (also older than the Angas) is more or less the exposition of the themes which were discussed in the Ācārangasūtra. So the beginnings of Jaina philosophy should be disucssed with Ācārānga as the main source.
According to Niryukti-Mūlabhāsya-Cūrni, these two Angas are considered
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