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29
Jaina ideal of equality between oneself and anothei is distributively realized in a society, the ideal of non-violence can not be effectively adopted collectively Reversing Plato's dictum we might state that the individual is the state in miniature and the way to establish justice in society is to establish it in the heart of each and every one “Darmasya tattvam nihitam guhāyām”
REFERENCES
1
ZDMG, 38, p 18, "Sie waren gewisser-massen versteinert' (Jacobi) Introduction to SBE XXII
2
3
Studies in the Origins of Buddhism
4 eg, Dr HL Jain Bhai atiya Samski ti men Jaina Dharma la Yogadana
(1962)
5
Commentary on the Bhagavailgita
6 7
Studies in the Orgins of Buldhus. A Peep into the Early History of India
8
9
Studies in the Origins of Buddhism Ayaranga, 115—“Se āyāvāt logāvāí, Kammāväi, Kiriyāvāl' Cf Silanka's comment on this-. "Tathā ya cva Karinavādi sa eva Kryivādi, yata h Karma voganimittam badhyatc, yogasca vyāpārah, sa ca Ksyārūpah Ksyām ātmaparınati-rūpām " (p 20, Bombay, 1935)
10 CE “Ogādha-gadha-nicido puggala-Kāychın savvado logo suhumchi
bādareli ya Appãoggehim joggelim" (Pravacanasāra, II 76) The question has been raised-how can 'amūrta' soul be bound by 'murta' karma-pudgalas? In answer, the contact of soul and matici in experience is adduced by Kundakunda Amrtacandra goes to the heart of the matter and says that the bondage is really in terms of psychological identityअात्मनो नीरूपत्वेन स्पर्शशून्यत्वान्न कर्मपुद्गल महास्ति सम्बन्ध एकावगाहभावावस्थितकर्मपद्गल निमित्तोपयोगाधिरूढरागढपादिभावसम्बन्ध 44-gę T-471f-3777T-AT2#fakchai (Piaracanasāla p 216)
