Jaina Bibliography Part 2

SR No.: 016036
Original Sutra Author: N/A
Author: A N Upadhye
Publisher: Veer Seva Mandir Trust
Publication Year: 1982
Total Pages: 900
Language: English
Classification: Dictionary & Dictionary
File Size: 15 MB

Page 300

JAINA BIPLIOGRAPHY
1319
P. 267. With the Jainas the atom (paramänu) is not differentiated according to elements; it is permanent and unchanging in its substance, but liable to change in its qualities. Atoms are susceptible to taste, smell colour, and touch and combine into aggregates or molecules (skandha). The alom is the minutest seperable portion of the ultimate undifferentiated classification by elements is not fundamental (JACOBI, Encyclopaedia of Religion and Ethics, ii, Pp, 199-200; SCHUBRING, Die Lehre der Jainas, pp. 88ff.). Both Dharma and Karma are atomic! jiva, the soul, is not paudgalika or material; Jiva is amurta and arūpa.
P. 273. Pūraṇabhadra and Manibhadra are well-known yakşas, popular divinities of the period (Mahāvīra, Buddha) in the Ganges Valley (Northern India). In Jainism they are chiefs of the demigods, Pūraṇabhadra of the Southern horde of Yakşas and Maņibhadra of the Northern. Jainism accepted the reality of the chief Hindu deities,
P. 274. The evidence of the Jaina commentators shows that the Ajivikas had their own epistemology and logic, which had much in common with that of the Jaina sect of Trairāśikas.
P. 277. One branch of the small Ajivika community was in the fourteenth century merging with the Jainas. This is the substratum of truth in HORENLE's theory, that the Ajivikas and Digambaras were identical, and is the basis of the belief of such Tamil scholars as Schomerus, who quoting POPE, believed that the Ajīvika atomic doctrines expressed in Civanana-cittiyar were the product of an heretical Jaina sect (Der Saiva-siddhanta, Pp. 104-05).
P. 278. Gosāla was one time closely associated with Mahāvīra, the Jain Tirthankara, but that later their partnership was broken.
P. 284. The doctrines of the Jainas and the Ajïvikas show stronger traces of the animist heritage.
P. 285. Buddhism, Jainism and Ajīvikism were a reflection of the changes in the social and economic pattern of the times.
1411
Jyoti Prasad Jain--Remaking of Jaina History. (Jain Ant. Vol. XVII, No. II), Arrah, 1951 ; Pp. 52 to 58.
• Jainism was summarily dubbed as a schismatic sect and a branch of later Buddhism. Formerly it was believed to be an off shoot of Buddhism. Hiuen Tsang surmised that, "It was here at Simhapura (Punjab) that the original teacher