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education and skill whether for the states or for different branches of trade. Records show that Jain educational institutions have had their continuing existence in India up to thirteenth century.
The book as a matter of fact richly and interestingly provides authoritative information on the whole Jaina education system, from ancient times of Jaina India up to thirteenth century. Hardly one can genuinely disagree with Dasgupta's view that "there existed modern type of educational innovations under the fostering care of the Jaina educationists.” Rightly, it merits the attention of scholars and students of ancient Indian history, social anthropology and Jainalogical studies.
A Jaina Perspective on the Philosophy of Religion. Arvind Sharma. Motilal Banarsidass, 2001. ISBN 81-208-1760-5.
Dr. Sharma has made an attempt to approach Jain religion and its philosophy from a Western academic perspective, based mainly on the template of John H. Hick's approach to the study of philosophy of religion. Mainly on three Jain philosophical doctrinal topics, [1] Jina as God or paramātman who plays no role in creation as against “God creates out of nothing ... [and] there is a firm dividing line between the creation and its creator; [2] "Samyak darśana (faith) and samyak-jñāna (knowledge), two of the three ratnatrayas (jewels), and [3] Anekānta, he approaches to present a Jaina Perspective on its philosophy. Although, it is refreshing as far as the study of Jain religion, his presentation loses grip from the standpoint of view that he purports to explain Jain philosophical doctrines from quotes of not so great scholarship but are of marginal quality.
History of the Rāştrakūtas and Jainism. Nagarajaiah, Hampa. Ankita Pustaka, 53 Gandhi Bazar Main, Bangalore 560004, 1999. ISBN 81-87321-37-7.
This is an exhaustive work on the history of the Rāştrakūtas and the growth and development of Jain religion. Of the eight chapters, first two present the Rāştrakūta monarchs. Govindarāja (C. 611 C.E.), a loyal fief of Cālukya
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