Book Review: Some Problems in Jain Psychology

Summary

In the book review Dr. Anupam Jash summarises and assesses T.G. Kalghatgi's 1961 book Some Problems in Jain Psychology, which presents Jaina psychological concepts using modern Western analytical approaches. The review highlights the need to reassess ancient Indian philosophies in light of contemporary psychology. Both Jainism, one of the oldest religions, and psychology, a modern humanistic discipline, share a commitment to exploring the human mind and its capacity for growth, self‑knowledge and ethical transformation. Jash notes that Jainism and psychology are united by a belief in the human potential to transcend suffering and by a rigorous, empirical outlook that values reasoning and introspection. Kalghatgi’s book comprises eight chapters. The first analyses the nature of the soul (jīva), distinguishing it from non‑living matter (ajīva) and discussing the psychological implications of understanding the soul from noumenal (niścaya naya) and phenomenological (vyavahāra naya) perspectives. The second chapter examines the Jain theory of mind, distinguishing between the material mind (dravyamanas) and the mental mind (bhāvamanas); it treats the mind as a quasi‑sense organ that does not physically contact objects, a concept discussed with reference to Indian and Western thought. The third chapter explores key psychological functions—upayoga (conscious activity), jñāna (knowledge) and darśana (perception)—which are identified as essential characteristics of the soul. Kalghatgi interprets upayoga as akin to the “horme” or vital force in modern psychology and analyses states of consciousness, including self‑consciousness and unconsciousness, showing that Jain philosophers were aware of unconscious processes. The fourth chapter analyses the sense organs and their qualities, providing a psychological study based on Jaina texts. The fifth examines perception, breaking it down into four stages: avagraha (sense reception), īhā (integration of impressions), avāya (judgment) and dhāraṇā (retention). Kalghatgi compares these stages with Western theories of perception. The sixth chapter discusses memory (retention, recollection and recognition) and inference (anumāna) as sources of knowledge. The seventh addresses supernormal perception; Jain philosophers accept the possibility of direct cognition without sense organs or the mind, and Kalghatgi analyses two forms of extra‑sensory perception recognised in Jaina thought alongside modern parapsychology. The eighth chapter describes the fourteen stages of self‑realisation, emphasising the psychological struggle for emancipation and perfection. Jash remarks that this psychological analysis of spiritual advancement is particularly bold, as it moves from individual psychology to the highest levels of consciousness. In his critique, Jash acknowledges that comparing ancient Jain concepts with modern psychological theories is challenging, yet Kalghatgi succeeds in highlighting parallels and clarifying the philosophical thought of Jainism. The reviewer notes that few works on Jain psychology existed when the book was published, making it a pioneering attempt. Kalghatgi’s detailed index and clear exposition provide a valuable resource for scholars and invite further study. Jash hopes that readers will gain a “big picture” of Jaina psychological thought and see the book as an invitation to explore the intersection of philosophy and psychology.