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The book offers a comparative and critical account of the epistemologies of the two realistic and pluralistic systems of Indian Philosophy—Nyāya and Jainism. It also argues that Jainism has an edge over Nyāya as it does justice to the manifold character of reality by propounding anekāntavāda and to the relativity of partial truths by subscribing to nayavāda and syādvāda, without denying the possibility of absolute knowledge (Kevalajñāna). I hope that the book will enrich the understanding of the subject.
S. S. Antarkar
