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1520
JAINA BIBLIOGRAPHY
our ordinary sense means that a limited content should appear revealed as the experience of a person.
P. 155. As against tee Jains and the school of Rāmānuja, Samkhya yoga argues with the Naiyāyikas in holding that the souls are omni present.
P. 181. Gunaratna referred to Maulikyasänkhya (original Sānkhya school) in his commentary of Şaddarśana-samucavya.
Pp. 237-8. If we take a bird's eye view of the Jaina we find the denial of Isvara is mainly due to the fact that all that he could do is really determined by Karma.
P. 243. fn. 2. Jain objects to the argument to prove the existence of a creator on the basis of the collocation of parts.
P. 263. Citta aecording to Yoga, is regarded as being spread all over the body just as the Jains thought of the soul.
P. 303. Jains had exactly the same code of morality of the Yoga system and Hemacandra in his Yogaśāstra relates how Kausiki having told the truth in pointing out the way of the bandits to the villagers had violated the law of Ahimsā and gone to hell.
P. 327. When we attempt to get at the root of the detailed Karma theory of Yoga which bears a strong Jain colouring we see that by the Karmas some new kinds of matter stuff are produced which may be called virtue or vice.
P. 328. Karmas however do not penetrate into the puruşa of Yoga after the Jain fashion and eannot therefore, obscure his visiob or weaken his soul.
1369
K. B. PATHYK-Dharmakirti's Trilakṣaṇahetu attacked by Patrakesari and defended by Patrakesari and defended by Santarakṣita. (ABORI, vol. XII ; 1930-31), Pp. 71-30.
1870
(ABORI, vol. XIII;
H. R. KAPADIA- A note on Siddhiviniscaya and Srstiparıkşa. 1931-32).
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