Book Review
Summary
This review by K.C. Lalwani discusses three important Jain publications and the intellectual context in which they were written. The first work examined is T.G. Kalghatgi’s ‘Karma and Rebirth,’ a lecture series that contrasts the Jain understanding of karma with interpretations found in Western and other Indian philosophical systems. Lalwani notes that the book traces the origin of the karma doctrine, showing that Jain thinkers view karma as a natural law governing the soul’s rebirth; it rejects theories that the Indian doctrine is derived from the Upaniṣads or Vedic ritual. Kalghatgi emphasises that Jainism sees karma as matter attaching to the soul, not a moral order imposed by a creator, and highlights the importance of individual effort in liberation. The reviewer appreciates the clarity of the arguments but criticises the absence of an index in the book. The second work reviewed is ‘Collection of Jaina Philosophical Tracts,’ an anthology of ten Sanskrit and Prākrit treatises edited by Nagin J. Shah. These tracts explore Jain positions on issues such as the validity of sense perception, refutation of rival philosophical schools, and the nature of God. The reviewer summarises the contents of each tract, noting how Jain scholars use logic to defend the doctrine of non‑violent self‑control and to refute Vedānta ideas about a supreme creator. The anthology is praised as an accessible gateway to medieval Jain thought and is expected to interest both scholars and lay readers. The final book discussed is ‘Phalacimacaryam,’ a voluminous Puranic story edited by Muni Sri Ratanik Vijay. This narrative recounts the life of Prithvicandra and Gunaśeṇa and illustrates moral principles through anecdotes. Lalwani situates the text in the twelfth century and acknowledges its popularity, but he cautions readers that the work may rely on legendary material. Overall, the review highlights the diversity of Jain literature, the revival of interest in philosophical tracts and narrative texts, and the need for critical editions and accessible translations to reach a wider audience.
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Conclusion
Lalwani’s book review underscores the breadth of contemporary Jain scholarship. By evaluating works on karma, collections of philosophical tracts and epic narratives, he shows how scholars are revitalising ancient doctrines while engaging modern audiences. The review encourages critical editions and accessible translations so that both the philosophical depth and cultural richness of Jain literature can reach a wider readership.