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JAINA BIBLIOGRAPHY
P. 90. Discussing the meaning of the word Anudhammiya the author concludes that Mahavira followed and preached the 'traditional law' and that there was the existence of the Sangha of Päriva prior to the advent of Mahavira.
1910
2886
A. N. UPADHYE-Some parallel thoughts of Jaina Anupreksas. Papers, A.I.O.C., XXth Session, 1959), Bhuvaneswar, 1959.
Pp. 89-90. Jainism and Buddhism belong to the same current of Indian thought, the Śramanic culture. Anupreksäs-the topics of reflection. The paper attempts to spot parallel thoughts for the Anupreksäs from Buddhist texts, individually and collectively. Their object in Jainism and Buddhism is the same.
2887
P. M. SUNDARAM-The Tamil Devaram Lyrics, (Summaries of Papers, A.I.O.C., XXth Session, 1959), Bhuvaneswar, 1959.
P. 127. The influence of Jainism and Buddhism was very great before the great Nayanars to whom the revivalist movement in Šaivism is attributed, appeared
on the field.
(Summaries of
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H. G. NARAHARI-Some Witticisms of Jayantabhafla. (Summaries of Papers, A.I.O.C., XXth Session, 1959), Bhuvaneswar, 1959,
Jain Education International
P. 133. Out to establish the Nyaya view as the most feasible in contemporary thought, Jayantabhatta assesses very carefully the strength of the position of his adversaries individually. The Jains come in rarely for any serious criticism.
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Sadashiv ATHAVALE-Suman: The only pure moralist in the history of thought. (Proc. I.H.C. XXIInd Session), Bombay, 1959.
P. 74. Suman also known as Uggahaman in Pali literature (Uggahaman literally means one who gazes up wards at the skies) taught a kind of Vinayavada, a discipline, a code of conduct. Silänka, the Jain commentator of the Sair kṛtānga speaks of thirty-two Vinaya schools (Sūtrakṛtānga 1/12/3).
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