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comparative hierology. I am of opinion therefore that a manual on Jainism dealing with its history, philosophy, and rituals and its other important factors, on broad and liberal lines, relating mainly to its substance, i.c., its philosophy, barring aside all prejudices either in favour of, or against any of its sects yet giving stand-points of each of the sects, on all materially controversial points, in the spirit of neutrality, is badly needed. A text book like that should attempt to give a synthetical idea of Jainism as a whole. Then and then only its true teachings can be rendered of any use and effect to those that are not followers of this faith. Down with the narrow sectarianism is the first and inevitable condition to make the tenets of any religion appreciable to non-conformists. A treatise of this nature, presupposes in its author, necessarily a latitudinarian attitude, close acquaintance with its tenets, capability of making original investigations, keenness of arriving at true judgment, constructive ingenuity to properly synthesise the accordant stand-points of different sects, and also an ability to draw a broad and vivid line of demarcation where the disagreeing sects cannot agree, in order to leave that to the judgment of the readers, a glimpse into its practical side, an intimate knowledge of what is common to all the sects and of what are their exclusive possessions which they all respectively consider most valuable and of which they are most jealous, an insight into its inner brighter side which makes the religion so dear to its
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