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PREFACE
The Jain a philosophy, although it is little studied by present day scholars has nevertheless a place of honour among the ancient systems of Indian speculative thought. The present thesis is an attempt to present the problems of the Jaina metaphysics as they are, as well as they appear to be by the side of the same or similar problems of other systems, Indian and non-Indian, ancient and modern. It is thus a comparative study of the topics of the Jaina metaphysics. I have attempted to describe the views of the various schools of Indian philosophy as well as their criticisms by one another. For this, not unoften I have 'had to enter into tedious details and accounts of verbal warfares indulged in by the exponents of the various schools, in order that their contentions and criticisms may be fully understood. I have, however, remained strictly neutral throughout and have nowhere expressed my personal liking for any of the views in preference to the other ones.
In quotations, I have named the sources from which my informations have been taken. Generally speaking, it may be said that for my informations about the nonIndian theories, I have been indebted mostly to the various learned articles in The DICTIONARY OF PHILOSOPHY AND PsYCHOLOGY edited by J. M. Baldwin and in The ENCYCLOPAEDIA BRITANNICA (Ninth Edition). As for the Indian non-Jaina doctrines, I have looked for them in the standard Sūtra's of the Sāmkhya, the Yoga, the Vedānta, the Nyāya and the Vaiseșika schools and such well-known commentaries on those Sūtras as those of Aniruddha, Bhoja, Sankara, Rāmānuja, Nimba, Vātsāyana etc. Lastly, in the matter of presenting the Jaina views, I have relied on such standard Jaina philosophical works as TATTVĀRTHADHI-GAMASŪTRA, TATTVĀRTHA-RAJA-VĀRTTICA, PRAMĀŅA-NAYATATTVĀLOKĀLAMKĀRA, RATNĀKARĀVATARIKĀ, DRAYYA
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