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prevailing philosophical systems. But, as Murphy shows, German psychology was and still is related to philosophy, and changes in psychology can be traced to developments in philosophy,5
In the Jaina thought, as also in the ancient Indian thought, the problems of epistemology and the problems of psychology were indistinguishable. Epistemology was the basis for the psychological analysis of mental states and events. Many problems of psychology were unintelligible without consideration of the basic metaphysical problems. Psychology was possible only under the shadow of metaphysics. And the Jaina psychology, if it may be called psychology, may be considered to be academic and rational psychology. It did not use the method of experiment. It relied on introspection and the insight of seers and to some extent on the observation of the behaviour of others. The insight of the ancient sages of India gave them a vivid picture of the reality in its various colours. It is the insight and the vision of the Jaina sages that built the superstructure of the mental philosophy of experience for the Jainas. They did not base their conclusions on experimental investigations. This was because the Jaina, as also the Indian mind generally, was not interested in the analysis of the things of the world. Experimental investigation had little meaning for them.
PLAN OF THE WORK This treatise is analytic and interpretative. It is not possible to compare the problems of Jaina psychology with the present problems in psychology, because psychology in the present day has become an objective and a concrete science using experimental methods for investigation. In the modern age, increase in knowledge has meant increase in specialization. The specialized developments of the problems of modern psychology cannot be easily compared with the ancient psychological problems that the Jaina and the other Indian thought presented. We can only show that some problems in Western psychology have developed on similar lines to those presented in the Jaina philosophy. The problems of modern psychology have developed in a more exact and measurable direction. This cannot be said of the ancient Jaina thought. However, the basic problems were the same and the approach was similar. In this sense, some theories of psychology have been mentioned here by way of comparison. The object is to show a few possible similar developments in the field of psychological investigations in the Jaina, ancient Indian and Western thought.
This work begins with the study of the self in Jaina philosophy. Discovery of the self was the main problem of Indian philosophy. The effort of Indian philosophy has been to know the self and make the knowledge effective in human life.
5 Murphy (G.): Historical Introduction to Modern Psychology-Preface.
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