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Gommatesvara Commemoration Volume
9. Die mitgetheilte Legende verräth nun in allen Details deutlich den Charakter des Erfundenseins Ibid p. 7.
10. Ibid. p. 17.
11. P. B. Desai, Jainism in South India and Some Jaina Epigraphs, Sholapur: Jaina Samskṛti Samrakshaka Sangha, 1957, p. 202.
12. S. B. Deo, History of Jaina Monachism, Poona 1956, p. 568.
13. Helmuth von Glasenapp, Der Jainismus, Berlin 1925 (reprint Hildesheim: Georg Olm, 1964), p. 55.
14. V. A. Smith, The Oxford history of India, Oxford University Press, 3rd ed. 1958, p. 99. I quote the entire fragment here to guard Mr. Smith against the misunderstanding that he took these literary and epigraphical sources as complete evidence, as T. K. Tukōl seems to suggest in his article Karnatakadalli Jainaparampare (in Kannada) in Karnatakadalli Jainadharma, ed. Dr. T. G. Kalghatgi, University of Mysore, 1976, p. 2. Judge Tuk öl probably took this from Saletore, op. cit. p. 4 n. 1, who is indeed 'quite ambiguous about this point. I fully support Mr. Smith..
15. Desai, op. cit p. 2.
16. Wilhelm Geiger, The Mahâvamsa, London: Pali Text Society, 1912 (reprint Colombo 1960). 17. Geiger, op. cit. p. xxi.
18. K. V. Zvelebil, Tamil Literature (in the series Handbuch der Orientalistik, 2. Abteilung, ed. J. Gonda, 2. Band, 1. Abschnitt- but the book is in English), Leiden Köln 1975, pp. 71 and 124. 19. In my criticism, I have used Jacobi's date of ca. 350 BC for Bhadraba hu's arrival in the south. based on his assumption of 467 BC for Mahâvira's nirvana. M. D. Vasanthraj in A brief note on the Nirvana dates of Mahavira and Buddha (in Jainism A study, ed. Dr. T. G. Kalghatgi, University of Mysore 1976, pp. 30-52) gives a complicated defence of the traditional 528 BC as Mahavira's nirvana-date, which at the time of writing this article I have not yet been able to study. If one wants to accept 528, then the refutation of Desai's arguments will be still easier. 20. Dr. Mohanlal Mehta, Jaina-Dharma-Darsan (in Hindi), Varanasi Pärsvanath Vidya sram Research Institute, 1973, pp. 5 and 6.
21. Zvelebil, op. cit. p. 107.
22. A view radically opposite to Mehta's is that of Nathmal Tatia, Studies in Jaina Philosophy, Banaras: Jain Cultural Research Society, 1951, pp. 4 and 5, who thinks the karma and rebirth doctrines to be the work of the Aryan mind. Tatia puts forward the reasons for his view, and that is much more than can be said for Mehta.
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