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Jayandra Soni [18]J. Soni [5]Jayendra Soni [1]
  1.  15
    The Concept of Manas in Jaina Philosophy.Jayandra Soni - 2020 - Journal of Indian Philosophy 48 (2):315-328.
    The first time Umāsvāti uses the word manas in his Tattvārtha-sūtra, the standard work for matters concerning Jaina philosophy, is when he lists the means of knowledge: mati, śruta, avadhi, manaḥ-paryāya and kevala. These are the pramāṇas. In TAS 1, 14 mati or sense perception is said to be caused by indriya and aninindriya; Pūjyapāda’s commentary says that anindriya, antaḥ-karaṇa and manas are synonyms. This obviously raises questions about the specific role and function of the manas/anindriya in mati, manaḥ-paryāya and (...)
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  2. Dravya, gu a and paryāya in Jaina thought.Jayandra Soni - 1991 - Journal of Indian Philosophy 19 (1):75-88.
     
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  3.  4
    Jaina epistemology: including the Jaina theory of error.Jayandra Soni - 2018 - New Delhi: Aditya Prakashan.
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  4.  33
    Upayoga, according to kundakunda and umāsvāti.Jayandra Soni - 2007 - Journal of Indian Philosophy 35 (4):299-311.
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  5.  34
    Basic jaina epistemology.Jayandra Soni - 2000 - Philosophy East and West 50 (3):367-377.
    It is shown that Jaina epistemology has its own history, with differences in certain respects depending on the thinker, and it is demonstrated that the Jainas did not lag behind the mainstream concerns in Indian philosophy. After dealing with the beginnings of epistemology in India, the basic Jaina epistemology is outlined based on selected aspects of the problem in the original words of selected early thinkers such as Kundakunda, Umāsvāti, and Māṇikyanandin.
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  6.  27
    Open Boundaries: Jain Communities and Cultures in Indian History.J. Soni & John E. Cort - 2002 - Journal of the American Oriental Society 122 (1):180.
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  7.  14
    Dravya, gu $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ a and paryāya in Jaina thought.Jayandra Soni - 1991 - Journal of Indian Philosophy 19 (1):75-88.
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  8.  33
    Philosophical anthropology in Śaiva siddhānta: with special reference to Śivāgrayogin.Jayandra Soni - 1989 - Delhi: Motilal Banarsidass Publishers.
    CHAPTER Introduction Some basic questions in philosophical anthropology The question whether there is indeed a concern in Indian thought of what comes under ...
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  9.  10
    The Conundrum of Kundakunda’s Status in the Digambara Tradition.Jayandra Soni - 2023 - Journal of Indian Philosophy 51 (5):645-662.
    Kundakunda’s handling of several basic ideas cannot be omitted when one deals with the following concepts in Jaina philosophy: 1. Sy_āt/siya, syādvāda_ or _saptabhaṅgī_. 2. _Nayas_, _vyavahāra_ and _niścaya nayas_ and _naya_vāda. 3. _Sapta_ and _Nava tattvas/padārtha_ and 4. _Anekāntavāda_. No doubt his dates are a major conundrum; recent research regards him to have lived around the fourth or fifth centuries (Brill’s Encyclopedia of Jainism, BEJ: Brill’s Encyclopedia of Jainism (Handbook of Oriental Studies. Section 2 South Asia), edited by Knut (...)
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  10.  15
    Indian Philosophers.Ashok Aklujkar, David E. Cooper, Peter Harvey, Jay L. Garfield, Jonardon Ganeri, Bhikhu Parekh, Karl H. Potter, John Grimes, John A. Taber, Indira Mahalingam Carr, Brian Carr, Jayandra Soni, Bina Gupta, Mark B. Woodhouse, Kalyan Sengupta & Tapan Kumar Chakrabarti - 1991 - In Robert L. Arrington (ed.), A Companion to the Philosophers. Malden, Mass.: Wiley-Blackwell. pp. 559–637.
    As is the case with most pre‐modern philosophers of India, very little historical information is available about Bhartṛ‐hari. There are many interesting legends, some turned into extensive plays and poems, current about him. However, it is impossible to determine on their basis even whether there was only one philosopher called Bhartṛ‐hari. The appellation “philosopher” could unquestionably be applied to the author or authors of at least two Sanskrit works that are commonly ascribed to Bhartṛ‐hari.
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  11. Jaina philosophy (pt. 1).Dalsukh Malvania & Jayendra Soni - 1970 - In Karl H. Potter (ed.), The encyclopedia of Indian philosophies. Delhi: Motilal Banarsidass.
     
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  12.  7
    Buddhist and Jaina Studies: proceedings of the conference in Lumbini, February 2013.Jayandra Soni, Michael Pahlke & Christoph Cüppers (eds.) - 2014 - Lumbini: Lumbini International Research Institute.
    The Sacred Garden Monasteries of Lumbini, with a guided tour of the Maya Devi Temple as another highlight.
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  13. Das Menschenbild im Saiva Siddhanta.J. Soni - 1988 - Conceptus: Zeitschrift Fur Philosophie 22 (56):65-76.
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  14.  23
    Focus introduction: Toward sharing values across cultures and religions.Jayandra Soni & John Raymaker - 2011 - Journal of Religious Ethics 39 (2):193-203.
    The contributors to this focus issue participated in a unique gathering of over sixty scholars in Lukenya, Kenya in January 2009, organized by Globethics.net. The three contributions here by Sumner B. Twiss, Shanta Premawardhana, and Ariane Hentsch Cisneros are not the outcome of the deliberations and discussions there; however, they led to the idea of this focus issue. Each essay incorporates major aspects of the general themes discussed in different groups at the Lukenya meeting: (1) defining global ethics; (2) ensuring (...)
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  15.  49
    Intercultural relevance of some moments in the history of indian philosophy.Jayandra Soni - 1998 - Topoi 17 (1):49-55.
  16.  14
    Kundakunda and Umasvati on Anekanta-vada.Jayandra Soni - 2003 - In Piotr Balcerowicz (ed.), Essays in Jaina philosophy and religion. Delhi: Motilal Banarsidass Publishers. pp. 20--25.
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  17.  18
    Patañjali's Yoga as Therapeia.Jayandra Soni - 2010 - Royal Institute of Philosophy Supplement 66:219-232.
    This chapter tries to show that there is indubitable evidence for the claim that the Yoga philosophy of Patañjali can be said to be a philosophy as therapeia. For this reference will be made particularly to the Sāṅkhya school, whose ontology and metaphysics are presupposed by Yoga philosophy. The Sāṅkhya school begins with the question about overcoming three kinds of ‘suffering’ that torment human beings, and Patañjali himself says that the implementation of yoga, is, among other things, for the sake (...)
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  18. The Notion of Apta in Jaina Philosophy.Jayandra Soni - 1996 - Centre for South Asian Studies, University of Toronto.
     
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  19.  26
    Vidyānandin’s Discussion with the Buddhist on Svasaṃvedana, Pratyakṣa and Pramāṇa.Jayandra Soni - 2019 - Journal of Indian Philosophy 47 (5):1003-1017.
    Two of the terms in the title are from Vidyānandin’s Tattvārtha-śloka-vārttika, which is his commentary on Umāsvāti’s Tattvārtha-sūtra. Sūtra 6 of the TAS states the following: pramāṇa-nayair adhigamaḥ, ‘knowledge—of the seven categories—is obtained through the pramāṇas and the nayas’). Vidyānandin’s commentary on this sūtra 6 entails a total of 56 ślokas, with his own prose vārttika on each of them in varying lengths. TAŚV 1, 6, 1–8 deal with particulars and universals, for which he uses the synonymous pairs aṃśa/aṃśin and (...)
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  20. Aspects of Jaina philosophy: lectures delivered under the auspices of Annual lecture series 1994-95 at the Department of Jainology, University of Madras, Madras 600005.Jayandra Soni - 1996 - Madras: Research Foundation for Jainology. Edited by N. Vasupal.
     
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  21. Dravya, gu $\underset{\raise0.3em\hbox{$\underset{\raise0.3em\hbox{\smash{\scriptscriptstyle\cdot}$}}{n}$}}{n} " />a and paryāya in jaina thought. [REVIEW]Jayandra Soni - 1991 - Journal of Indian Philosophy 19 (1).
     
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  22.  55
    Book reviews and notices. [REVIEW]Christian K. Wedemeyer, June McDaniel, Werner F. Menski, Narasingha P. Sil, Douglas Allen, Michael H. Fisher, James Kenneth Powell, Michael H. Fisher, J. Soni, John Powers, Karen Pechilis Prentiss, Paul Donnelly, Klaus Witz & Richard Barz - 1999 - International Journal of Hindu Studies 3 (2):199-220.
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  23.  40
    Book reviews and notices. [REVIEW]Christian K. Wedemeyer, June McDaniel, Werner F. Menski, Narasingha P. Sil, Douglas Allen, Michael H. Fisher, I. I. Powell, J. Soni, John Powers, Karen Pechilis Prentiss, Paul Donnelly, Klaus Witz & Richard Barz - 1999 - International Journal of Hindu Studies 3 (2):199-220.
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