`The Systems of Indian
Philosophy' is published here for the first time. It contains lectures
which late V. R. Gandhi delivered before American audience of the common
people, while he was on his journey to attend the World Congress of
Religions held for the first time in the United States of America in 1893
A.D.
The manuscript of the
work, written in the author's own handwriting, remained unknown for very
long. And fortunately it was discovered just in his centenary year. It is
really a matter of happy co‑incidence that Dr. K. K. Dixit, who himself is
a sincere student of Indian and Western philosophy as well as a proficient
scholar of ancient Indian language‑Sanskrit, Prakrit, Pali, etc., has
carefully edited the present work. It is an outstanding characteristic of
Dr. Dixit that whatever he writes, he writes after mature consideration,
without any partiality or exaggeration.
Dr. Dixit has written an
elaborate introduction to this work. Any sensible Enquirer, who sincerely
tries to understand it, will find no difficulty in properly evaluating
these lectures. When I think on this line I feel that there remains
nothing particular for me to write. But because I hold Gandhi in high
esteem and because I have good faith in Shri Mahavira Jaina Vidyalaya,
the Institute that publishes the present work, I am inspired to say few
words.
For the last so many
years, I have been hearing one harping note. It is this that the Jaina
tradition should engage scholars to produce works on the cultural subjects
like Religion, Philosophy, Literature, Art, etc. This note has originated
from our special contact with the Western culture. But the Jaina tradition
has formed the tendency that whatever the scholars write by themselves or
whatever they write at the instance of others should all be published or
got published in English. All the cultured Jainas who have got Western
education uniformly, it has been noticed, desire that all the material
pertaining to all the cultural aspects of the Jaina tradition should be
made available in English. The desire is no doubt noble. But it has arisen
mainly from the blind imitation of others and mental temperament devoid of
deep understanding regarding publications in English language.
On the one hand,
everywhere is evinced this noble desire for publishing or getting
published the works in English, while on the had indifference is noticed
towards the reading and study of the published English works which are
capable of satisfying the thirst for knowledge, not only of the common
people but also of the eminent scholars: if this contradiction is found
among the business‑minded Jaina laymen, there is no special cause of our
getting disheartened; but if this defect is seen even among Jains ascetics
who have pledged to devote themselves to the acquisition of knowledge,
then we cannot but say that there is something wrong with the order of
Jaina monks.
There are four sects of
Jaina tradition. We may take consolation in thinking that there is no
cause for complaining much against the three sects other than the
idol‑worshipping Svetambara one. But it is this idol worshipping
Svetambara sect that sent Shri Gandhi to America as a representative of
the entire Jaina tradition. And about 75 years before, he successfully
fulfilled this mission there. Moreover, he wrote such works in English
relating to Jaina tradition as is written by no other Indian ‑ especially
Jaina‑scholar even to this day. But alas! Rarely do we find the deserving
English‑knowing persons who read and study these works.
Gandhi's works pertaining
to the three subjects related to Jain tradition have been published before
many years; and the standard of these works is so high that no author, as
far as I understand, has reached that standard in producing works
pertaining to those subjects. Jaina Yoga (mysticism), Jaina Philosophy and
Jaina Karma doctrine are the three subjects, which Gandhi presented
in English with depth and clarity. If at least some solitary ascetic or
monk had studied these works, then he would have made a considerable
contribution to the fund of knowledge in possession of the Jainas, would
have translated or got translated them into Hindi, Gujarati and other
Indian languages and thus would have finally helped us in giving a new
mould to the curriculum of the Pathasalas (institutions conduction
classes of Religion and Philosophy) conducted by Jaina tradition.
Were I to tell my own
story, I should say that I heard the name of Shri V. R. Gandhi from no
Pannyasa, no scholar and no Acarya except the late
Vijayavallabhsuriji, who belonged to idol‑worshipping Svetambara
tradition. When they knew not even the name of Shri V. R. Gandhi then what
to talk of his works!
Today this
narrow‑mindedness has almost disappeared. So first I suggest that the
faithful translation of all the three works into Hindi, Gujarati and other
Indian languages should be published without delay. And they should be
included in the curriculum of the classes of Religion and Philosophy,
conducted by the Jaina tradition. Only then the mind of the new generation
would become broad‑based instead of becoming narrow, as also the student
of the neglected Pathasalas will assume some luster resulting from
this knowledge.
This publication embodying
a collection of lectures on six systems of Indian Philosophy is really
important not only for the Jaina scholars but also for other Indian and
non-Indian scholars. It is important for three reasons: first, they were
addressed to the educated common people of America, by a representative of
Jaina tradition, who was above all sectarian spirit. Secondly they reveal
the author's deep and extensive study of the subject; and their
presentation is natural. Thirdly, English language in which they are
written is pure and pristine to such extent that even the learned editor
has found no scope for any correction.
These lectures on the
systems of Indian philosophy should be translated into Hindi as early as
possible so that the students of different levels can understand them. In
short, then only the students can avail of the faithful presentation of
the subject, which they need most. Moreover, the study of these lectures
will prove fruitful to them for the further study of the voluminous works
on the subject.
On the auspicious occasion
of the birth‑day celebration of Venerable Vijayanandasurishvaraji
(Venerable Atmaramji Maharaj), revered Vijayavallabhasuri often praised
Gandhi in glowing terms spontaneously coming from his own personal
experience. He used to say that wonderful were the grasping power and
politeness of Gandhiji. And it is on that account that he learnt what was
essential from Venerable Atmaramaji Maharaj within a short time. And he
duly utilized in America the knowledge thus acquired. But from the talks
of revered Vijayavallabhasuri about Gandhi, it emerges that he had no
knowledge of these six lectures. He talked only about the above‑mentioned
three works pertaining to Jaina tradition. Now that we are celebrating the
centenaries of Gandhi and Acarya ji, Shri Mahavira Jaina
Vidyalaya should carry out all this work remaining incomplete or
untouched. This is what is desired.
Lastly, it is necessary to
note some characteristics of Gandhi. First, he was a good scholar of
Sanskrit. This is the reason, why he could properly understand all the
systems of Indian philosophy, and this is again the reason why he rightly
and fearlessly suggested the Christians of America, to ponder over the
question as to, whether the missionaries or priests they sent to India
conduct their proselytizing activities adopting any method and means or
with proper understanding of Indian culture. Really speaking those
missionaries sent to India, says Gandhi, should learn Sanskrit; otherwise
they will not properly understand Indian culture and hence they will
present the Indian culture in a distorted form. Here we are reminded of
Mahatma Gandhi ji's fearless advice to the Christian missionaries about
their proselytizing activities. His second characteristics is that he
read, with full concentration, the writings of mature Indological scholars
of different countries, Germany, etc. And in the preparation of his
lectures he fully utilized their writings. This is the reason why his
lectures are impartial and faithful. The third thing, which is noteworthy,
is his association with Mahatma Gandhiji. On the one hand Mahatma ji
started the study of Law and on the other he commenced his experiments on
food. As is referred to by Mahatma ji in his autobiography ( Pt. II
chapter 3, p.56) Shri V. R. Gandhi joined him in his experiments on food
in those days. If Mahatma ji had not referred to this story, we would have
remained in complete darkness about the personal relationship between the
two Gandhis of Saurashtra. Lastly, I should refer to Shri V.R.Gandhi's
courageous spirit as also in his vision of the future. At that time in one
of his lectures addressed to the American public he declared: "You know,
my brothers and sisters, that we are not an independent nation, we are
subjects of her Gracious Majesty, Queen Victoria, the 'Defender of the
Faith'. But if we were a nation in all that that name implies, with our
government and our own rulers, with our laws and institutions controlled
by us free and independent, I affirm that we should seek to establish and
for ever maintain peaceful relations with all nations of the world. "The
prophetic words are as if echoed in the thoughts of Mahatma ji.
Sarit Kunj, Ahmedabad9
SUKHLAL 24- 12- 1969 SANGHAVI
