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JAINA BIBLIOGRAPHY
1531 P. 381. Jains and the Naiyāyikas take Sabda as the statement of a perfectly realiable person.
P. 406. Jain accept Smộti as a source of valid knowledge. It is not merely a revival of the past experience but its essence lies in the knowledge of some thing as 'that'as past (talityakāra).
P. 409. Prabhacandra and Hobhouse point out that inference in its turn involves memory.
1895
CHATTEEJLE and DATTA - Introduction to Indian Philosophy. Calcutta, 1939.
The founders of Jainism and their place in Jain faith--they are libera
P. 83. ted souls.
P. 84. The two sects of Jainism--Svetāmbaras and Digambaras. literatures.
Their
P. 85. Then Philosophical outlook of Jainism.
Pp. 86-89. Conciousness is the essence of soul; it manifests itself and other objects. Immediate and mediate knowledge and their kinds.
Aksa in Parokșa is interpreted as Jiva and not indriya as ordinarily
P. 87 fo. explained.
P. 89.
Cārvāka school criticised by the Jain.
P. 90. Jain theory of Judgment. Every judgment expresses one aspect of reality and is therefore relative and subjective to some condition.
Pp. 92-93. Different systems of Philosophy represent different partial aspects of reality and therefore every judgment should be qualified by some word like somehow Syät expressing conditionality. This view is called Syādvada.
Pp. 94-97. The seven forms of judgment of Saptabhanginaya.
P. 98. It is a kind of relativism but is realistic but not idealistic. It is not also scepticism.
Every object is found to possess inumerable
P. 99. Jain metaphysics. characters, positive and negative.
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