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delineated by Dr Mehta, supported by all sorts of texts concerning this matter. The fourth chapter deals with the kşanikavāda and the Jaina standpoints therein are described in a befitting manner. The sānkhyamata is adumbrated in the fifth chapter and how this view of the Sānkhya philosophy is criticized by the Jainas in the sixth century B.C. was very fairly discussed by Dr Mehta. The last doctrine is Niyativāda which is discussed in the sixth chapter. In describing this chapter the writer of the book seems to be very judicious in her outlook. In this section, Dr Mehta brings the question of the Ajīvika and Gosālamankhaliputta to have a philosophical combat with Mahāvīra, who, in course of discussion, turned down their views and established firmly his own. After having discussed the five big doctrines, Dr Mehta has also touched the other views of the opponents which only show how in the sixth century B.C. India was flooded with so many philosophical doctrines, particularly in the eastern zone of India, that it is amazing to note how Mahāvīra has to face the ordeal before the audience and ultimately established his own by judging and criticizing the others. In the last chapter she concludes her discussion by giving the essence of her whole problems.
In conclusion, I can say that Dr Mehta has undertaken a very serious problem for her doctoral dissertation which will serve as a working hypothesis for years to come to the future generation of scholarly world. I recommend this book to the reading public and to scholars who want to augment their knowledge about the history of the different views of India prevalent at the time of Mahāvīra.
Prof. Satya Ranjan Banerjee Quondam Professor of Linguistics, University of Calcutta; and
Emeritus Professor of Jain Vishva Bharati Institute, Ladnun
