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 526

JAINA BIBLIOGRAPHY
1545
interpretation of the graduated roles of the play, asserting that each human individual is free to make his own escape. The universe composed of six constituents; Jiva, Ajīva, Dharma, Adharma, Kala, and Pudgala--fully described. Karmas described. The seven Tattvas, described.
P. 281. Sānkhya and Yoga related to the Mechanical system of the Jainas, which can be traced back, in a partly historical, partly legendary way, through the long series of the Tirthankaras, to a remote, aboriginal, non-Vedic, Indian antiquity.
Pp. 305-6. The term Kevälin denote the Jaina saint or Tīrthankara cleansed of karmic matter, detached from bondage, this perfected one ascends to the summit of the universe. The word Kevalin expressed the two meanings of 'isolated, exlusive, alone and whole, entire, absolute', both being ideas pertaining to the sphere of beatitude in perfection. Sānkhya Yoga system shares many features with the ancient pre-Aryan philosophy preserved in the beliefs of the Jainas.
P. 315. Jainism viewed the interaction of the two principles (life-matter and life-monads) in terms of a kind of subtle chemistry, as a material process of per. vasion and suffusion, a tingering of the crystal of the life-monad by contamination with a subtle karmic substance.
P. 331. Denunciation of ascetic extravagances of the Jainas by Buddhism and Sankhya.
P. 337. From the materialistic non-Aryan philosophies of the Jainas and Gosāla, the universe is interpreted on the basis of two antagonistic eternal principles, purusa and prakrti (or Jiva and non-jiva).
P. 379. It was in the great paradoxes of the epoch-making Bhagvad Gita that the non-Brahmanical, pre-Aryan thought of aboriginal India became fruitfully combined and harmonizéd with the Vedic ideas of the Aryan invaders. The nonAryan systems (Jainism, Gosāla's teaching, Sānkhya, and Yoga) were characterized by a resolutely logical, theoretical dichotomy, which insisted on a strict distinction between two spheres, that of the life-monad (jiva, puruşa) and that of matter (a-jtva, prakriti);
Pp. 404-07.
Yoga according to Bhagvad Gita and Jainism.
P. 413. Jainism assigns a completely passive role to the self and describe the self not as the force and sustance of the cosmos but as the individual life-monad.