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THE SYSTEMS OF INDIAN PHILOSOPHY
journal that was to acquire a big name afterwards: "This statement seems to whisper in my ears that Hindu metaphysics has not been able to offer the right solution of the various intricate problems of life that are staring in the face of the Western thinkers. By "Hindu" is meant, of course, the special phase of Vedanta philosophy that has been presented to the people of West during the last four years. I am glad that the truth in Vedanta has come to the shores of this country. It would have been much better if the whole truth lying back of the different sectarian systems of India had been presented, so that a complete instead of a partial view of India's wisdom might have satisfied the craving of deep students." (The Jaina Philosophy, p. 14). Be that as it may, the systems of Indian Philosophy can be fruitfully studied also from a Western standpoint different from that of Kant and from an Indian standpoint different from that of Sankara. Nay, it is doubtless desirable that these systems be studied from the various standpoints that dominate the Western philosophical scene as also from those that dominate the Indian philosophical scene. Gandhi's present lectures on the systems of Indian Philosophy are important inasmuch as they give us an idea of how a liberal Jaina looks at and places before an American audience-the philosophical heritage of his motherland.
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Gandhi well realized that a grounding in Sanskrit is indispensable for one seeking to know something of India's past glory. That is why he once argued: "The many learned missionary gentlemen who have written who have exhausted their oratorial power in denouncing India can only prove their claim to be an authority when they show their knowledge of the Hindu religion, and this can only be proven by their knowledge of Sanskrit. .. When they can converse with me in this language I shall consider their words worthy of consideration and not before." ("Have Christian Missions, etc.", The Jaina Philosophy, p. 86) Of course, Gandhi
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