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JAINA BIBLIOGRAPHY
1915
Pp. 129-30. Several mystic words, phrases and ideas from the ancient Jaina works are brought to light which prove the strength of the peculiar form of mysticism which had seized the esoteric minds during the Medieval Age. It was more or less alien to the nature of Jainism. Nevertheless, it established itself therein, although as a temporary phase.
2904
Kailash Chand Jain-Cultural Role of Ancient Towns in Rajasthan (Summaries of papers of 26th International Congress of Orientalists, New Delhi, 1964).
Pp. 130-31. Jainism became a cultural force in Rajasthan after the 7th century A.D. Jain saints visited the towns, propagated Jainism and improved the tone of morality. Jains originated from towns.
2905
Muni MAHENDRA KUMAR-India's Nomenclature. (Summaries of papers of 26th International Congress of Orientalists, New Delhi, 1964).
Pp. 153-54. Whether Bhāratavarşa was named after the son of Rsabha or that of Duşyanta; and the writer proves that it is after the name of the son of Rşabhadeva.
2906
Muni MAHENDRA KUMAR--Reality and Relativity of Space and Time in Jain Metaphysics and Modren Physics (Summaries of papers of 26th International Congress of Orientalists, New Delhi, 1964).
Pp. 154-156. Newtonian concept, theory of Relativity and Physical aspect.
2907
Acharya Sri TULSI-Pre-Vedic existence of Shramana culture. (Summaries of papers of 26th International Congress of Orientalists, New Delhi. 1954).
Pp. 2:1-55. Taitariya Aranyaka, Shrimad Bhagavata and Rgveda all mention Valarašanā śraman (Monks) as disciples of Shraman Lord Rsabha.
Vrātya-kända of Atharva Veda actually depicts the life of Lord Rşabha in symbolic language.
The term Arhan' used in the Rgveda and other Vedic literature denote nonVedic, non-violent monks. Followers of Arhats and Chailyas are called urālyas in the Atharvaveda.
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