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254
Uma svati, who is admittedly well acquainted with why and how the realities of dharma-adharma came to be established, holds an influential position in the postUmasvati literature regarding this issue. This leads us to infer that these two principles of the Jainas must have been established in a not so remote period from the time when Umasvati was active.
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Notes 1. This article is an improvement made on my article, “Dharma-Adharma",
printed in the Sambodhi, April 1979 - January 1980, vol.8, nos.1-4, pp.110-12. It is attached here because it was written after the present work had been revised and indexed The Tattvarthasutra V.3, 5, 13 ibid. V.19 The Bhagavatisutra XV.4.511 8 232-33 8233 8 145 8 146
8 147 10. H. Jacobi: Studies in Jainism, pp.18, 84-85 11. E. Frauwallner: History of Indian Philosophy, v.2, pp.62-63
Vaiseşikasūtra of Kanada with the Commentary of Candrananda 13. S. Ohira: A Study of the Tattvärthasutra with Bhasya, pp. 12-13 14. S. Ohira: ibid. p.72 15. S. Ohira: ibid. p.67
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