what are some famous jain scriptures

Based on the provided scriptures, the supernatural powers described for omniscients (those who have attained kevalajñāna) are vast and multifaceted. The core power is omniscience itself—infinite, indestructible, perfect knowledge that knows all substances of the three worlds and the three times directly and simultaneously, without relying on sensory knowledge [1]. This omniscience is one of the four infinitudes (ananta catuṣṭaya) of the soul, which also include infinite perception, infinite bliss, and infinite energy [2][5]. Beyond the fundamental power of omniscience, the scriptures describe a range of miraculous accomplishments (rddhi) and attributes. For example, the Ganadhara (chief disciple) is said to possess eight miraculous accomplishments, including the power of bodily transformations (vikriyārddhi), the power to move in air, water, and fire (kriyārddhi), and the power to feed innumerable beings with limited food (kṣetrarddhi) [1]. The Arhat (omniscient being) is also described as having thirty-four miraculous happenings (atiśaya) and eight splendours (prātihārya), which include a divine voice without lip movement (divya dhvani), a halo of unmatched luminance (bhāmandal), and a shower of fragrant flowers (puṣpa-varṣā) [2][5]. Additionally, other beings with special powers (labdhi) are described as having abilities such as turning their bodily fluids into fragrant medicine (Sarvaushadhi labdhi), giving every part of the body the capacity to hear (Sambhinnashroto labdhi), and various extraordinary memory powers like the capacity to elaborate the meaning of an aphorism into a vast canon (Beej buddhi) [4].

One notable contradiction found in Jain scriptures concerns the omniscient being (Kevali): the canonical literature states that "when an omniscient sees, he cannot know and when he knows, he cannot see" — implying that seeing (darśana) and knowing (jñāna) cannot occur simultaneously [1]. However, the philosopher Siddhasena Divākara in the *Sanmati-tarka* logically proves that one and the same cognitive function (upayoga) is responsible for both jñāna and darśana, meaning they must occur together, not in succession [1]. He resolves this by arguing that the doctrine of succession (Kramavāda) found in the scriptures is not the real Jaina doctrine but rather an incidental description of another creed's view that was included, disproved, and discarded [1]. Another apparent contradiction involves the rules of conduct: the scriptural prohibition of "not killing any life" applies to one who has conquered anger, while the injunction to perform a *Sena yajña* (war-sacrifice) for slaying enemies applies to the worldly person who still has anger [4]. Similarly, a monk is forbidden from taking even one-sensed life, whereas a layperson is only forbidden from taking life of organisms with two or more senses [4]. These are reconciled by interpreting the statements according to the viewpoint (naya) from which they are made — a core Jaina hermeneutical principle [4].

Jainism is not a branch of Hinduism; it is an independent, distinct religion. The context explicitly states that Jainism is "an original system, quite distinct and independent from other systems and philosophical traditions of India" [3]. While both religions originated in India and share some cultural and philosophical vocabulary (e.g., concepts like ahimsa and references in Hindu Puranas), Jainism has its own unique theology. Notably, Jainism does not believe in a creator God, whereas Hinduism generally does; Jains instead revere self-realized human beings (Tirthankars) who have attained liberation [4]. Historically, Jainism was once falsely believed to be a branch of Buddhism, but this misconception has been completely removed [1]. The religion is very ancient, predating Buddhism, Zoroastrianism, Christianity, and Islam, and its first Tirthankar, Rishabhadeva, is mentioned in Hindu scriptures like the Shrimad Bhagwat Puran [1]. However, this shared ancient history does not make Jainism a Hindu sect—it is a separate religious tradition with its own scriptures, codes of conduct, and philosophy [3].

In Jainism, the disposal of human waste, including urination and excretion, is governed by the **Utsarga or Pärishthäpanikä Samiti** (meticulosity pertaining to disposal of wastes) [1]. This rule is primarily for monks and nuns, who are instructed to dispose of their waste in a lonely place that is not inhabited by living beings, to avoid causing any violence or harm to the minute creatures that may be present [1]. Jainism forbade the use of latrines and urinals by the monastic order because these places are breeding grounds for germs and insects; ascetics are advised to stay outside the city so their waste can be disposed of properly [1]. The core principle is that even the disposal of waste must be done with utmost care and vigilance (Upayoga) to ensure it does not cause violence, hurt, or inconvenience to any living being [1]. For lay Jains (householders), the same principle of non-violence applies, though they are not bound by the strict monastic rules. In general, they are expected to use toilets and dispose of waste in a manner that minimizes harm to living beings, following the broader Jain ethical framework of Ahimsä (non-violence) in all activities. The strict rules about using lonely, uninhabited places and avoiding latrines are specific to the ascetic order, as they have renounced worldly life and must take every possible precaution to avoid even minute violence [1].

जैन धर्म की शुरुआत के बारे में दिए गए संदर्भ में सीधी जानकारी नहीं है, लेकिन एक लेख का शीर्षक "जैन धर्म का उद्गम क्षेत्र मगध" (Jain Dharm ka Udgam Kshetra Magadh) है, जो बताता है कि जैन धर्म का उद्गम क्षेत्र मगध को माना जाता है [1][2]। यह लेख क्रुष्णदत्त वाजपेयी द्वारा 1980 में लिखा गया था [1][2]। सामान्य ज्ञान के अनुसार, जैन धर्म एक अत्यंत प्राचीन धर्म है जिसकी परंपरा अनादि काल से चली आ रही है। इस धर्म के 24 तीर्थंकर हुए हैं, जिनमें प्रथम तीर्थंकर ऋषभदेव (आदिनाथ) और अंतिम तीर्थंकर भगवान महावीर (ईसा पूर्व 6ठी शताब्दी) हैं। भगवान महावीर को जैन धर्म का पुनर्गठन करने वाला माना जाता है, और उन्होंने ही इस धर्म को एक व्यवस्थित रूप दिया। जैन धर्म का मूल उद्देश्य आत्मा की शुद्धि और मोक्ष की प्राप्ति है, जो सम्यक् दर्शन, सम्यक् ज्ञान और सम्यक् चारित्र (रत्नत्रय) के पालन से संभव है [5]।

Based on the provided context, the question of whether Jains can have milk is a matter of significant debate within the community, with a strong modern movement against it. The core issue is that while milk is not explicitly forbidden in ancient Jain scriptures, the modern dairy industry involves cruelty to cows, which are five-sensed (Panchendriya) animals. Cruelty to such animals is considered the highest sin in Jainism, and the sources argue that the cruelty in milk production is worse than in meat production, as dairy cows are tortured, their male calves are killed, and they are slaughtered after only 4-5 years of their natural 15-20 year life [1][5]. The context strongly advocates for Jains to avoid dairy products, especially in temple rituals, suggesting substitutes like water, almond milk, or soya milk [3][4]. It notes that while both Shvetämbar and Digambar sects traditionally use milk in rituals, no scriptures support this, and it may have been acceptable in the past when cows were treated as family and only leftover milk was consumed [3][5]. The sources highlight that about 10-15% of Jain youth in America are vegans, while less than 0.5% of adults are, indicating a generational shift in understanding the cruelty involved [1][4]. Ultimately, the decision is left to individual reflection, but the context clearly presents a strong case that consuming dairy in today's environment violates the Jain principle of Ahimsa (non-violence) [4].