Studies in Jaina Philosophy

Author(s): Nathmal Tatia
Publisher: Jain Cultural Research Society

Page 343

306
distinction between iha and samsaya 41, 66n, 75, 75n, 145, 148, 149, function of dharma-dhyāna 285.
Šivaśarmasûri, 2350.
Stcherbatsky, 201n. Sthiramati, explains abhutaparikalpa
131.
INDEX II
Subhacandra, 267, 268, distinguishes three categories of dhyana 283n, 285, 286, distinguishes three states of soul 287, 287n, records four types of dhyana 288-9, 290. Sukhlalji (Pandit), 79, 259n. Sureśvara, on Absolute 187, nature of nescience 189-91, 196, 197, 198, 200, 201.
Suzuki, 134. Tarkavāgīśa
(MM. Phaṇibhūṣaṇa),
153n. Uddyotakara, on nature of delusion 106, 169. Umāsvāti (Väcaka), 30, defines matijñāna 32-3, 34, synonyms of avagraha 35, 36, synonyms of thä 40, synonyms of apaya 42, defines śrutajñana 48, relation between mati and śruta 55, distinguishes two varieties of manaḥparyaya 66, 66n, 67, 68, 70, 75, two categories of mithyadarsana 145, mutual relation of right attitude, right knowledge and right conduct 147-8, 268, defines dharmadhyana 284, 285.
Utpalācārya, xix. Vacaspati, 87, 89, 93, 94, 95, 97, 99, 36, 39. defines
224. Vädi-Devasuri,
dhāraṇā 43. Värṣaganya, 94.
Vasubandhu, illustrates three charac
fines viññāṇa Ion. Abhidharmakosa, 251. Abhisamayalankara,
Abhidhamma Philosophy, 246n. Abhidhammatthasamgaha, 246n. Abhidhammatthavibhāvini-tikā,
WORKS
de
conception of
abhavya 266n. Acaränga Sutra, 18n, 19n, 200, 210, 50, 70, 70n.
Agamas, 1, 71, 74, 75. Agamasastra, 113, 115, 116, 1170, 118, 119, 120n, 125, 125, 128, 1340. Anguttaranikaya, 70, 160. Anuyogadvāra Sutra, 280, 29, 29n, 30, 48n. Anyayogavyavacchedika, Sankhya criticized 159n, Nyaya-Vaiśeşika criticized 1641.
teristics of things 128-9, on origin of afflictions 131, 251. Vätsyāyana, 31, explains moha IOI, defines delusion 103, 106, 1620, refutes possibility of unalloyed joy 164, impossibility of omniscience 166 & 169, 222. Vidyanandi, gives additional synonyms of mati 34, 36, regards avagraha as determinate 39, 43, 44, 68, 74, supports simultaneous occurrence of jñana and darśana 78, criticizes the position of the upholders of knowledge alone as the cause of emancipation 151-5, criticizes Sankhya 159, reinterprets Sankhya-Yoga 161, common defects of all absolutisms 202, 293. Vijñānabhikṣu, 87, gives origin of knowledge 88, 93, differentiates between Yoga and Sankhya theories of error 95, 98, 100, has reduced one prakyti to plurality of atoms
157, 224.
INDEX II
Vindhyavasin, 159. Vīrasena (Acarya),
jñāna from darśana 72. Wenzel 127n.
William Law, 18n.
on
Yasovijaya (Upadhyāya), 29, 36, on vyanjanävagraha 37, 39, vasana 44, 56, defends identity of mati and śruta 60-1, 77n, 79, 83n, 242n, compares Yoga conception of karman with the Jaina conception 259-60, 260n, 267, 293, 2940, compares analambana dhyana with samprajñāta samadhi 295, pares fourteenth gunasthana with dharmamegha etc. 296, 300n. Yogindudeva, 281.
com
differentiates
QUOTED
Aptamimämsä, 78, 78n, criticizes the view that ignorance alone is the condition of bondage 167n, asserts moha as the condition of bondage 168n, criticizes absolutism 1780, 188n, 2030.
Astasahasri, 78n, 171, 1720, 1770, 180n, 183, 184n, 186n, 1871, 188n, 1890, 1930, 194n, 1950, 2030, 2070, 208n,
1970, 2020,
2090, 2110, 227n. Aṣṭasati, 780. Avasyakaniryukti, 35, 35n, 40, 40n,
41, 42, 45, 45n, 46, 46n, 47, 47, 48, 48n, 49, 490, 53, 63n, 64, 64n, 65, 65, 66n, 68, 68n, 69, 7on, 74, 74, 75, 149, 15on. Avasyakatika, 52, 52n. Awakening of Faith, 1340, 13бn.