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1554
JAINA BIBLIOGRAPHY
1923
Wing-Tsit CHAN and Charles A. MOORE-The Essentials of Buddhist Philosophy by Junjiro Takakusu. Bombay, 1956.
P. 203. Buddhism have a definite theory of the world-periods or aeons (kalpa) which is substantially identical with that of the Sankhya and Jaina Schools of India The Sānkhya School might have been the originator of the Kalpa theory as GARBE thinks (Richard GARBE Die Sankhya Philosophie), and Buddhism as well as Jainism might have been indebted to it.
1924
Anantalal THAKUR-Ratnakirtinibandhavali, (Buddhist Nyāya works of Ratnakirti) Tibet Sanskrit works Series. Patna, 1957.
P. 4. Jainism had its own Mantraśāstra, teaching all sorts of magical and esoteric practices but having no room for meat, wine and women, The belief in magical powers by estoeric mantras and practices very old in India, shared alike by Hinduism, Buddhism and Jainism (Mantraśāstras and Jainism by ALTEKAR).
P. 28. Introduction : Ratnakirti and the other Šāstras : one Mānikyachandra and one Ahrika are mentioned. The former may be identical with the Jaina scholar Manikyanandin, The latter has been accepted as a particular Jaina scholar by Dr. B. BHATTACHARYA (Mimāṁsāślokavārtika Trivandrum, Intro. P.I.).
1925
Muni Mahendra KUMAR-Science of Atom in Jain Philosophy (Summaries of Papers, A.I.O.C., XIXth Session, Delhi, 1957), Pp. 89-90.
Atom is indivisible, impregnable and indestructible. Its special features are colour, touch, taste and smell. Atoms, more than one, when joined, make one molecule. Keeping its ownself, the atom multiplies into countless changes and every atom turns into gold, silver, iron, earth, water, fire, wind and other worldly things.
1926
P. K. Jain-Kevala-jñāna of Jainism and the super mind of Sri Aravind)--A comparative study, (Summaries of Papers, A.I.O.C., XIXth Session, Delhi, 1957).
Pp. 88-89. Points of similarity between the concepts of the Kevala-jfiāna and the super mind.
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