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JAINA BIBLIOGRAPHY
1519
P. 89 In the mediaeval age the Jains and the Buddhists developed an independent system of logic which was confined to the discussion of strictly logical problems.
P. 117. Yoga philosophy presents remarkable resemblance to Jainism and Buddhism in the nature of the Yoga discipline and its consistently predominent note of pessimism.
1865
Prabhu Dutt SHASTRI–The essentials of Eastern Philosophy, New York, 1928.
Pp. 57-66. Jain logic, psychology, metaphysics, and ethics.
1866
C. R. JAIN-Confluence of Opposites. Delhi, 1928.
Jainism-Jain logic-Jainism and Science-Jainism and Yoga--Tirthankaras Ritual.
1867
C. R. JAIN-Jaina Psychology.
Allahabad, 1929.
An exposition of Jain psychology.
1868
S. N. Das GUPTA--Yoga Philosophy. Calcutta, 1930.
Pp. 65-67. Beginning from Acārānga, Uttaradhyayana-sutra and the Sūtra Krtānga and passing through Tattvārthadhigama-sūtra to Hemacandra's Yogaśāstra, Jains had been founding their yoga discipline merely on the basis of a system of morality indicated by the Yamas. Yoga Sūtra was written shortly after the close of the epoch of the early Upanişad under the influence of old Bhuddhism and Jainism.
P. 144. The simile used by the Jains in explaining the pervasion of the bɔdy by the soul is just the same as with Rāmānuja. The soul being atomic in size-on the basis of their expression anuguradehaparimana.
P, 151. Nyāya and Jain objection tuat if Puruşa were the principle of intelligence, then all things should be directly illuminated by it, and there would be no need of the help of any organ such as the Buddhi, is groundless, for knowledge in
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