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INTRODUCTION
its validity or otherwise. One thing should be a warning against cheap complaisance of attitude and frivolous dismissal of this time-honoured discipline. It is this that the greatest teachers of mankind have pursued it and extolled it and it will be boldness in excelsis to look upon these persons as cranks and faddists. Whatever might be the opinion of a modern scholar he ought to have the charity to accept my treatment as a methodological necessity in order to complete my study of the Jaina philosophy. I do not pretend to be the original promulgator of this doctrine but rather an exponent of it. One thing I may claim to have done. It is this that I have shown how the Jaina conception of yoga is in perfect agreement and harmony with the system which was elaborated by Patañjali. This should be regarded as a welcome addition to our knowledge. Patañjali's philosophy is more or less widely known. The Jaina system of yoga is little known to the modern student and it was an agreeable surprise to me when I found in the course of my study the points of agreement which it presented to the yogic discipline as expounded by Patañjali and the Buddhists. I thought it would be an unpardonable act of dereliction on my part if I withheld the results of my study of this interesting side of Jaina philosophy from the modern student out of fear for being misunderstood.
I now present the results of my prolonged study to the scholars who are interested in philosophical speculations for what they are worth. I felt the need of interpreting the ancient philosophy of the Jainas to the modern mind in a modern language and a modern way. I however assure the reader who will honour my humble contribution with a perusal that I have been scrupulously faithful to the masters whose thoughts I present in this book. In this connection I feel called upon to make a full acknowledginent of my deep gratitude and obligation to my gurus Pandit Sukhlalji Sanghavi and Professor Dr Satkari Mookerjee, to whom this work is dedicated, for the unfailing light and guidance received from them during my studies of the original texts and in the composition of the work. I must also place on record my obligation to my friend Pandit Dalsukh Malvaniya of the Banaras Hindu University who has helped me with suggestions and discussion of texts and problems. I am also indebted to Professor Rev. Bhikkhu J. Kashyap, M.A., with whom I read the Pāli Tripitaka and the Abhidhamma system of philosophy, for the illuminating guidance I received from him at Banaras.
I take this opportunity of making an acknowledgment of my debt to the departed savant the late Mahāmahopādhyāya Phaņibhūșaņa Tarkavāgisa who inspired me for the study of Indian philosophy and put me on the right track by placing me at the feet of Pandit Sukhlalji
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