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JAINA BIBLIOGRAPHY
1539
can be described from one point of view, i.e., it exists and from another point of view that it does not exist. Matter discussed under the following heads : (1) self and alien ; (2) Place (3) Time (4) Form (5) Interpretation (6) Relative qualities (7) Matter and form (8) Review.
1911
Rājendra PRASAD--A critical study of the Jaina Epistemology. (Jain. Ant., vol. XIV, No. II ), Arrah, 1949. Pp. 63 to 70.
To have the consciousness of an act of knowledge another act of knowledge is not necessary according to the Jain thinkers. Knowledge is known by itself. Details of Jaina epistemology discussed. Classification of knowledge into mediate and iiomediate. Samuyābahāmika pratyaksha (ordinary sense perception) is characterised by four stages, viz. Avaraha, Iha, Avāay and Dhāraṇā. Paramārtha Pratyakşa is subdivided into Sakala and Vikala. The first has Kevala-jñana--'Omniscience unlimited by space, time and objects and free from doubt, perversity and indefiniteness' and the second has Awadhijñāna and Manahparyayajñāna. There are five kinds of mediate knowledge : Smarana (memory), Pratyabhijñāna (recognition), Tarka Anumana (inference), and Agama (testimony).
1912
M. HIRYANA-The Essentials of Indian Philosopoy. London, 1949.
Pp. 41, 59-60, 64. History of Jainism, Pp. 61-1. Philosophical categories of Jainism. P. 61. Notes on Jiva.
P. 62. Notes on matter, time and space, Pp. 63-4. Notes on knowledge; kinds of knowledge, mediate and immediate. Pp. 65-69. Conception of reality. P. 66. Notes on universals.
Pp. 61, 69-70. Goal or theology of life ; means to the attainment of goal. Pp. 68-9, 82-3. Relativism.
1913
A. CHAKRAVARTI --Samayasāra (or the nature of the self) of Sri Kunda. Kuņņācarya. Banares, 1950.
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