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JAINA BIBLIOGRAPHY
P. 260. Jain agrees with Prabhākara in holding that in every cognition of an object there is the cognition of the self, the object and itself. Every cognition is appropriated by the self,
P. 265. Vadideva Sūri in his Pramānanayatattvaloka defines Sam-saay as uncertain knowledge consisting in an alteration between various extremes owing to the absence of proof or disproof.
P. 270. Vādideva Süri gives a similar account about anadhyavasāya with that of Vallabhācārya, author of Nyāyalilavati.
P. 271. Ratnaprabhācārya 'in his Ratnakarāvatārikā explains the nature of anadhyavasāya as defined by Vādideva Sūri. It is a bare apprehension of an object in the form 'what it is'. In it the particular features of the object are not distinctly presented to consciousness.
P. 284.
Anyathākhyāli or viparitakhyāti is advocated by the Jaina.
P. 335. Jain believes in super-normal perception.
P. 361. Jaina divides super normal preception into two kinds : (i) empirical perception (sāmvyāvaharika) and the (ii) transcendental perception (pāramārthika).
Pp. 362-3. Jain criticism of the Nyāya-Vaišeșika doctrine of yogic intuition.
Pp. 364-7. Jain doctrine of omniscience. Mimāṁsakas objection to the Jain doctrine of omniscience. Jain a refutation of Mimāṁsaka objection to doctrine of omniscience.
1879
Srikāntha SHASTRI- Jain Epistemology.
(A.I.O.C., Session VIII; 1935), P. 49.
1880
S. MOOKERJEE-The Buddhist Philosophy of Universal flux. Calcutta, 1935.
Pp. 173-179. The soul theory of Digambara Jains-its difference with Buddhism--fully discussed.
P. 250. The Sautrantikas vehemently opposed this doctrice of the duality of nature--the division of entities into substantial and phenomenal aspects and they scenied in it the reminiscence of Sānkhya and Jain doctrine.
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