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Review
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Section ii tells us of the most important and fruitful manifestation of faith in the Jaina creed, viz. obeisance to the holy pentad (pañica paramesphin-s). The author reviews various versions of the formula of this fivefold obeisance throughout canoncial and non-canonical Jaina literature scrutinizing carefully the textual structure of each formulation. He also points out the close association of the namaskara-mantra with another Jaina formula : that of catuḥsaranam, i. e. fourfold refuge in arhats, siddhas, sadhus (including also the acărya-s and upadhya-s) and in dharma (pp. 5051). On pp. 52-3, Dr. Joshi explains why the obeisance-formula invokes first the arhats (accomplished sagos) and then the siddhas (released souls), although the latter are soteriologically superior as per Jaina thought. He also points out texts wherein is found the reverse order as well.
Sections iii through vii discuss one by one the Jaina concepts of the arhat, siddha, acārya, upadhyaya and sadhu (: the pañca-parameşthin-s :) in great detail on the basis of various textual references, Section viii offers comparative references to Budabist as well as Brahminical concepts underlying the same terms, if available. (Thus guru, a synonym of acārya in Jainism, is used for a specific esoteric preceptor in Tantric Buddhism and sects of the Natha School. Various sects of medieval "santa-mata" regarded the guru as the very image of god. Sometimes they venerated him even more, as the revealer of the path to Liberation.)
In these lectures, Dr. Joshi has used a language and style that is di. rect, flowing and lucid, making everything crystal clear. His method of comparative elucidation proves. very interesting and revealing. One feels, however, that, bad the Buddhistic and Brabminical concepts, as well as discussions on bhavana, smrti, anūsmrti, etc., been introducod cach in a separate sub-section, it would have helped the reader to spot them more easily rather than to go on reading continuously in search of the relevant portions.
Similarly, the definition and utility of a theme of anupreksa is often lost amidst other points (c.g. in Lecture II : section iii, vii. etc:). This could be avoided by following a fixed order : first the definition of each theme, then its explanation, and finally its utility followed by comparative material from other religions. Such systematic presentation would also avert confusing statements as on p. 29, where samvarānupreksā means meditation on merits of restraint in linos 20-21, but on 'ways and means of arresting asrava-s' in lines 27-28.
Section II. ix starts off saying "The concept of nirjara is peculiar to Jainism"; actually, the term alope is. For, towards the end of the section,
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