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Abhidhamma philosophy of the Buddhists. Thus the Jaina psychology should mark an important stage in the evolution of Indian thought.
Students of modern Psychology know that the Science of Psychology as uoderstood in the West has reached an impasse. There is need to examine the ways of thinking as well as the thoughts themselves of the ancient Indian thinkers, in order to find out their utility and application to our own tiines. Scholars trained in modern subjects must look back to the contributions of our ancestors. The significance of their suggestions to the present state of our knowledge must properly be assessed. The old thoughts niust be integrated into the new frames of reference. That such an endeavour is necessary needs hardly any argument, for all knowledge must progress as a composite unity.
Thus a book like this will serve an urgent and relevant need. It brings together all available and pertinent pieces of information concerning psychological problems, in so far as they belong to the Jaina school. The author, Shri Mohan Lal Mehta, Sāstrācārya, has already made his name as a keen and discerning student of Jainism. His earlier volume, Outlines of J aina Philosophy, was an important contribution to studies on Indian philosophy in recent times. It was well received as a scholarly tract. And he has now brought out another equally valuable treatise of Jaina Psychology. There is no doubt that it will throw much light on this important but hitherto rather obscure subject. I hope Shri Mehta's efforts will be the harbinger of greater scholarly labour in this direction. The field is fertile, but unexplored. This book may perhaps be both an invitation and a fulfilment.
25th December 1956 ALL-INDIA INSTITUTE OF
MENTAL HEALTH, BANGALORE 2
M. V. GOVINDASWAMY
Director
