them in a systematic whole in a manner which appeared to me strictly
faithful to their clear indications and suggestions. It is only in very
few places that I have translated some of the Indian terms by terms of
English philosophy, and this I did because it appeared to me that those
were approximately the nearest approach to the Indian sense of the term.
In all other places I have tried to choose words which have not been made
dangerous by the acquirement of technical senses. This however is
difficult, for the words which are used in philosophy always acquire
some sort of technical sense. I would therefore request my readers to
take those words in an unsophisticated sense and associate them with
such meanings as are justified by the passages and contexts in which
they are used. Some of what will appear as obscure in any system may I
hope be removed if it is re-read with care and attention, for
unfamiliarity sometimes stands in the way of right comprehension. But
I may have also missed giving the proper suggestive links in many places
where condensation was inevitable and the systems themselves have also
sometimes insoluble difficulties, for no system of philosophy is without
its dark and uncomfortable corners.

Though I have begun my work from the Vedic and Brâhma@nic stage, my
treatment of this period has been very slight. The beginnings of the
evolution of philosophical thought, though they can be traced in the
later Vedic hymns, are neither connected nor systematic.

x


More is found in the Brâhmanas, but I do not think it worth while to
elaborate the broken shreds of thought of this epoch. I could have dealt
with the Upani@sad period more fully, but many works on the subject have