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By Sarvepalli Radhakrishnan

This is often an account of the top conceptions of Hinduism. The mix of japanese conceptions with Western terminology makes the e-book of curiosity even to the inexpert.

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The sacred themes come down to us through the ages variously balanced and coloured by race and tradition. If it means that there is a certain reverence for the past which impels the Indian thinkers to pour new wine into old bottles, we have already said that this • Farquhar, Hibbul ]oUNJal, October xgu, p. 24. INTRODUCTION 18 is a characteristic of the Indian mind. The way to grow is to take in all the good that has gone before and add to it something more. It is to inherit the faith of the fathers and modify it by the spirit of the time.

Dar~ana " so applies to all views of reality taken by the mind of man, and if reality is one, the different views attempting to reveal the same must agree with each other. They cannot have anything accidental or contingent, but must reflect the different view-points obtained of the one real. By a close consideration of the several views our mind gets by smip-shotting reality from different points, we rise to the second stage of a full rendering of reality in logical terms. When we realise the inadequacy of a conceptual account to reality, we try to seize the real by intuition, where the intellectual ideas are swallowed up.

The short cuts and blind alleys are somehow reconciled with the main road of advance to the truth. A familiar way in which the six orthodox systems are reconciled is to say that just as a mother in pointing out the moon to the baby speaks of it as the shining circle at the top of the tree, which is quite intelligible to the child, without mentioning the immense distance separating the earth from the moon which would have bewildered it, even so are different views given to suit the varying weakness of human understanding.

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