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1522
1875
J. C. JAIN-The Metaphysical Significance of Dharma and Adharma in Jains Metaphysics. IH.Q. vol. IX, 1933.
Pp. 793-794. Division of the universe to Jtvastikāya and Ajwastikaya according to Jain metaphysics discussed. Concept of Dharma ann Adharma fully explained.
1876
JAINA BIBLIOGRAPHY
D. C. CHATTERJEE-Hetucakranirnaya. (I.H.Q. Vol. IX, 1933).
P. 266. Mention of references found in Jain works relating to Diñnäga the Buddhist scholar.
1877
G. V. BUDHAKAR--Is the Advaita of Sankara Buddhism in disguise? (QJMS. vol. 24, No. 1, 1933, Bangalore).
Pp. 5-6 & 15. The Jain references, mention the Vedanta from 400 B.C.The Satrakritanga gives both absolutism and theism. But all the later. authorities generally refer to the first only. No theistic or Pañcaratric view is given.
1878
J. N. SINHA-Indian Psychology. London, 1934.
Pp. 2-3. Theory of sense organs and their functions.
P. 16. Vidyanandin in his Tattvartha-Šlokavärttika argues that so called motor organs (karmendriya) are included in the tactual organ.
P. 17. Jain does not recognise manas as a sense organ.
P. 20. Jain holds that only visual organ is apräpyakāri.
Pp. 86-7. Theory of acquired preception according to Jain.
Jain Education International
P. 89. The difference between the Jain and the Vedantist in their views of acquired perceptions.
P. 93. Jain holds that recognition is a single Psychosis but is not a kind of perception. It is a unique Psychosis.
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