________________
206
Lord Mahavira
28.
29.
That in its pure state soul possesses infinite knowledge formed one of the leading dogmas. The pure' knowledge (Kevalanam) of the soul, it was supposed, mirrored the entire universe within itself. . . . In it all knowable forms belonging to all time become, as it were, revealed in a single flash, which is, however, not to say that it was a mere momentary knowledge." (Pande, op. cit., p. 356 f.). 'Jain, K. C., 'Soul in Jainism', Munishn Mishrimalji Maharaja Abhinandana Grantha, pp. 71-75. Pande, op. cit., p. 357 f. Jain, J. L., ibid. CHI, 1, p. 405. Ibid.,
30. 31. 32. 33.
Ibid.,
36.
37. 38.
'Ibid., p. 407; for a detailed study of the Jaina theory of Karman Cf. Mittal, K. K.., 'The Jaina View of Karma', Bulletin of the institute of Post-Graduate (Evening) Studies, Delhi, 1965, pp. 102-6; Jain, Bhagchandra, The Jaina Theory of Kama as Reflected in Pali Literature', Nagpur University Journal, XVI, No. 2, 1966, pp. 168-76. In certain conditions Jainism permits "voluntary religious suicide". " According to Jainism, dying is as much an art as living. A layman is expected not only to live a disciplined life but also to die bravely a detached death. There are elaborate rules about voluntary death (sallekhana), which has been practised not only by the Jaina monks but also by pious laymen; and we have innumerable inscriptions commemorating the detached deaths of pious Jainas. This voluntary death is to be distinguished from suicide, which Jainism looks upon as a cowardly sin. When faced by calamity, famine, old age, and disease, against which there is no remedy, a pious Jama peacefully relinquishes his body, being inspired by a higher religious ideal." (A. N. Upadhye). ERE, II, p.63. See Venkatarama lyer, M. K. 'Jivanamukti—The case for and against if, Vedantakesart, LI, No. 1, pp. 153-58. 'Cf. Upadhye, A. N., op. cit. Cl. Sogani, Kamal Chand, 'The Concept of Devotion in Jainism'. Vishveshvaranand Indological Journal, III, 1965, pp. 80-92. 'Sogani, K. C., 'The Concept of Arhanta (Arhat) in Jainism', Mumshn Mishrimalji Maharaja Abhinandana Grantha, pp. 10-14. CHI, I, pp. 416-17. One of the earliest stone images in round found in India, from Lohanipur in Patna belonging to the Maurya-Sunga period is regarded as the image of a Tirthankara. As given in the AIU, p. 427. For details see Radhakrishnan, Indian Philosophy, I, p. 294 ff. CHI, I, p. 406; cf. Amar Chand, Jaina Darsana men Saptabhangivada', Aneksnta, XVII, No. 6, 1965, pp. 152-58. Ghatage, AIV, P. 424.
39.
41.
43.
44. 45. 46.
47.
