Universal Values of Prakrit Texts

Author(s): Prem Suman Jain
Publisher: Bahubali Prakrit Vidyapeeth and Rashtriya Sanskrit Sansthan

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correctly represented in verses no. 26-29 of the Addaijjajjhayaņa, It is the intention that is the determining principle of morality of an act, and not the bare act itself. The Jainas, however, did not agree to relegate the ‘act' to a position of secondary importance. The practice must reflect the precept and cannot be allowed even to appear incongruous with the latter. The ravages of time do not appear to have wrought much harm to the original contents of the Āyāramga and the Sūyagadamga.
The Bhagavati Sūtra is the most valuable source for the reconstruction of the life and doctrines of Gosāla Mamkhaliputta. The Anuyogadvāra Sūtra gives a succinct account of pramāṇa and naya, while on the subject of nikkheva, it is the locus classicus. The Dasaveāliya Nijjutti of Bhadrabāhu gives a novel classification of the logical concepts of avayava, udāharana and hetu. Ācārya Kundakunda attempts a systematic exposition to the tents of Jainism. His conception of vavahāra-naya and nicchayanaya reflects the influence of the Buddhist nihilist. He was more a saint than a philosopher.
The Sammati-Prakaraṇa of Ācārya Siddhasena Divākara enjoyed a reputation which no other philosophical treatise written in Prakrit did. The doctrine of naya received a fresh treatment in the treatise. The ViseșāvaśyakaBhāyşa of Jinabhadra contains much valuable material for a reconstruction of the history of Jainism and the development of its philosophical ideas spread over several centuries after the demise of Lord Mahaāvīra. The works of Haribhadra are valuable in that they are composed with a comparative outlook and contain material which is not found elsewhere.
Ācārya Vīrasena, in his Dhavalā on the Șațkhaņdāgama, follows the traditional method of exposition set forth in the Anuyogadvāra Sūtra and followed in the Niryuktis, introducing innovations in keeping with the openness of his mind and the vastness of his intellectual horizon which is limitless. Ācārya Devasena-Gaņi, in his Laghu Nayacakra, distinguishes
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