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JAINA BIBLIOGRAPHY
1529
1890
J. N. SINHA-- Indian Realism. London, 1938.
P. 18. Nyäyavaiseșika, Mimāṁsaka and Jain hold that a cognition apprehends an object without being invested with its form, even as a sword cuts an object without being invested with its form. A lamp illuminates blue and other objects but it does not assume their forms.
Po. 61-76. Jain Realism. The Jain realism contrasted with the Sauträntika realism. Jain criticism of Sautrāntika realism.
P. 66. Whether the parts of a body are in conflict with one another or in harmony with one another present no difficulty to the Jaina who is an advocate of pluralistic realism or relativism (anekantavada).
Pp. 66-71. Mallisena's exposition of the Yogācāra idealism ; and his criticism af the same.
P. 220. Mallisena borrows in his Syadvāda-mañjari in almost the same language the details of criticism of the subjective idalism from Sridhara's Nyāyakandali.
P. 224. The cognitive act apprehenns its object by its very nature without being invested with the form of the object. The Jain, the Mimāṁsaka and some Vedāntins hold this doctrine.
P. 235. Cognition without an object is impossible.
1891
Sadhu SANTINATH --Sadhana, Poona. (Review by S. S. in QJMS, Vol. 29, 1938-39, P. 53).
The spiritual discipline or Sadhana : The non-Vedic Jain reconciles the world as constituted of conscious and unconscious entities in a world uncreated by God and says that beyond Karma Law there is no regulator of the body.
1892
Hari Mohan BHATTACHARYA- Jaina Critique of the Samkhya And the Minamsa Theories of the Self in relation to knowledge. (Jain Ant. Vol. V; No. I, Arrah; 1939; Pp. 21-25).
(1) Examination of the Sāmkhya position ; (2) Examination of the Mimārsa ka position.
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