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JAINA BIBLIOGRAPHY
1850
A. B. Keith--- Indian Logic and Atomism. Oxford, 1921.
P. 14. The tradition preserved in a late text the Avaśyaka in a passibly interpolated passage and in late prose versions attributes the Vaišeșika system to a Jain schismatic 544 years after Vardhamāna Rohagutta, of the Chaulu family whence the system is styled chaluga.
P. 15. In the Jain system there is no evidence of anything which could give rise to the Nyāya or Vaišeșika system.
P. 15. In the Sthānanga sütra we find mention made of the usual four means of proof, perception, inference, comparison and verbal testimony and there are given certain classes of inferences but it is idle to claim priority for the Jain logic nor as it appears in such authors as Umāsvāti and Siddhasenadi vākara is there anything to suggest that the logic was the original possession of the Jains.
P. 15. According to Syādvāda everything is indifinite and changing in point of quality, permanent only in respect of substance and thus to make any true statement about it demands a qualification.
P. 15. Similarly Nayas are modes of regarding reality from different points of view.
P. 16. The case is different with the atomic theory of the Vaišeşikas and the Jainas... In the Jain conception atom has taste, colour, smell, two kinds of touch and is a cause pf sound though soundless and thus differs from Vaišeśika's atom which has no connection with sound and has one, two three or four of the ordinary qualities according as it is air, fire, water or earth. Jain atoms are thus qualititatively alike the Vaišeșika's atoms are not.
P. 17n. On the general appearance of Jain doctrines as influenced by Vaiseșika view see Bhandarkar report for 1883-1, Pp. 101 ff. A Primitive view recognising the self as well as the five elements appears in the Sutra kştanga (SBE XIV; XXIV) but this is very far from the Vaišeşika. The age of Buddhist atomism kui Pp. 26 ff) is very doubtful.
P. 31. Reference of Nyāyasůra of Bhāsarvajña in the commentary of Gunaratna on Saddarśanasamuccaya.
P. 53. Jains contention about knowledge.
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