How To Study Jaina Philosophy

Here's a comprehensive summary of the provided text from "How to Study Jaina Philosophy" by Virchand R. Gandhi:

The Central Argument: The Scientific Method's Inadequacy for Jaina Philosophy

Virchand R. Gandhi's "How to Study Jaina Philosophy" begins by highlighting a significant obstacle for scholars, both Eastern and Western, in understanding Jaina philosophy: the dominance of the "scientific method" in modern thought.

Gandhi, quoting Professor William Wallace, explains this scientific method as one that:

• Starts with a rough, generalized image of the subject matter.
• Builds upon pre-existing "impressions" or "ideas" that the student is presumed to have.
• Uses "popular explanations" or "provisional definitions" as "leading strings of the intellect" to guide the student towards a more scientific understanding.
• Makes learning relatively easy by providing these temporary aids.

The Crucial Missing Element: Psychological and Ethical Preparation

The core of Gandhi's critique is that this prevalent scientific method fails to emphasize the necessity of psychological and ethical improvement of the mind for truly understanding profound philosophical and universal problems.

He argues that the scientific approach, as commonly practiced, seldom considers the crucial prerequisites for deep Jaina philosophical insight, which he identifies as:

• Self-restraint: This is presented as the foundational step for acquiring true knowledge.
• Sacrifice of cherished habits of mind: This involves a willingness to let go of ingrained ways of thinking.
• Giving up Drishti-raga: This Jaina concept, translated as attachment to one's own views or opinions, is deemed essential (sine qua non) for a full and clear understanding of both the self (Atman) and the non-self.

The Flaw in Popular Thinking

Gandhi extends his criticism by stating that this "vice of popular method of thinking" is particularly evident in religious propagandists and political leaders. He observes that these individuals often hold unflinching" idols symbolized in certain words, suggesting a rigid adherence to pre-determined ideas rather than a genuine exploration of truth. Examples of such fixed concepts mentioned are "Atheism" and "Fatherhood of God."

In essence, Gandhi is arguing that to truly grasp Jaina philosophy, one must go beyond the superficial, pre-existing conceptual frameworks of the scientific method. A deep, transformative inner preparation involving self-discipline, open-mindedness, and a detachment from personal biases is indispensable for unlocking the profound truths within Jaina thought.