Some Aspects of Jainism in Eastern India

Author(s): Pranabananda Jash
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi

Page 97

Jaina Canonical Texts
opposites (AN, vol. V, p. 215, PTS. ed.). cf. Samma-diṭṭhikassa micchā-diṭṭhi nijjiņņā; samma-saṁkappassa miccha-samkappo nijjinno; etc., i.e., 'the false vision' is nullified by the 'right vision' and the 'improper intention' by the 'proper intention'.
Ibid., p. 239.
1Ibid., p. 241,
"K.C. Sogani, Ethical Doctrines in Jainism, p. 199.
Mrs. S. Stevenson, op. cit., p. 241; see also, supra, fn. 1.
94K.C. Sogani, op. cit., p. 203.
95Ibid., p. 242.
69
"Pañcāstikāya, 36.
"Ibid.; cited in K.C. Sogani, op. cit., p. 199. Umasvati or Umāsvāmi, a disciple of the great Acarya Kundakunda of the first century AD in his Tativarthadhigama-sutra, 'The fountain-head of Jaina Philosophy' (J.N. Farquhar, ORLI, p. 136) expounded Jaina religious and philosophical thought of the contemporary age. According to his Tattvärtha-sutra, 29, kevala-jñāna is the full perfect knowledge which is the soul's characteristic in its pure and undefiled condition. It characterises the soul when entirely liberated from the bondage of matter. On its upward path, the liberated soul is said to rise upward and upward like a balloon (H. Zimmer, Philosophies of India, ed. J. Campbell, p. 258). It rises and rises and ever rises. The psychic point or the life monad, called the soul, continuously expands in ever widening circles until it reaches infinite knowledge, power and bliss.
98 Niyamasära, 183.
"Ibid., pp. 178-81.
100 Acaranga-sutra, I, 5-6, 3-4.
101 M. Hiriyanna, Outlines of Indian Philosophy, ch. VI, p. 155; Hopkins, The Religions of India, p. 283.
1A.N. Upadhe, 'Introduction of Kundakundācārya', Pravacanasära, p. xiv. 108 Cambridge History of India, I, p. 161; A Comprehensive History of India, ed. K.A.N. Sastri, pp. 412-13; D.A. Pai (Religious Sects in Ancient India, pp. 23-24) observes, "However, it must be said to the credit of Jainism and its followers that the organisation of the community, the inflexible conservatism in holding fast to the original institutions and doctrines, the firm support which the Jain church continued to receive from its followers, the absolute refusal to admit change have contributed immensely to its keeping its own place in the religious systems of India till the present day."