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JAINA BIBLIOGRAPHY
1903
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Gertrude Emerson SEN---Cultural Unity of India. Ministry of Information & Broadcasting Publication, Govt. of India, 1956).
P. 23. Chap. III. Roots of Indian Culture: In the sixth century B. C., Buddhism and Jainism added a new emphasis to the Upanishad teachings. It gave way to a new idea that each has the right to live out its own life-karmic 'seeds' and the doctrine of Ahimsā was introduced.
P. 24. Among the Jaina followers of Mahāvira, the Buddha's great contemporary, the practice of the vow of non-injury towards all living creatures became an integral part of the discipline. A Jaina would not walk at night, lest he inadvertently crush life of a worm. (Plate of Jain temple in white marble, Dilwara, Mount Abu-11th century A.D.)
P. 31. Chapt. IV: Cultural Continuity-Buddhism and Jainism, rejecting the sacred authority of the Vedas and the special position of the Brahmin introduced their own emphasis into education. The Jains began to use Sanskrit as their literary language at a somewhat later period.
P. 34. Spirit of Religious Tolerance : In the conference organised by Harshavardhan of Kanauj and attended by Yuan Chwang in the seventh century were present no fewer than three thousand Brahmins and Jains apart from the Buddhists. Conversion of Jain Tamil kings to Saiva or Vaishnava form of faith.
Pp. 37-38. Vernacular translations of Epics and Puranas-Two Jaina authors, Adipampa and Abhinava Pampa of tenth and twelfth centuries made abridged versions of the Mahābhārata and the Rāmāyana in Kannada.
P. 39. Images and Temples-Art in an important expression of culture in which the Jaina images suggested the immobility of death itself.
P. 41. Jaina images of the Tirthankaras date from about the first century
A, D.
P. 45. Unifying Force of Bhakti-Buddhism and Jainism opened their doors to all, just when Brahmin orthodoxy had shut its own against many.
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S. SRIKANTAYA-Asoka, Devanampriya. (Q.J. M. S. Culture and Heritage Number, 1956) Bangalore.
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