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and all the four main holds of philosophy (i.e. metaphysics, epistemology, logic and ethics) now lie almost uprooted. The evolutionistic hypothesis, one and all, met with failure. Even Sārkhya and Vedānta could not help. Hence Dr. Patel politely claims to have made an attempt here to present in proper perspective Śrimad's concept of the essential nature of thing and his ideas on nature of knowledge. He further claims to have explained the principle of inter-action with the help of Śrīmad's philosophy, so that philosophy may again come in form at its frontiers, and science and philosophy may stand united and make man realize his status, goal and duty by thorough self- sincerity.
In course of discussing Srimad's philosophy he has again considered śrīmad's doctrine - ' He who knows one ( i.e. self), knows all’, six principles regarding the existence, eternity of soul etc., as established by Śrīmad in his Ātmasiddhi, self or soul as ultimate reality, Śrīmad's view of the cosmos, comprising the six original substances or dravyas, their inter-action and law of causation explained in the light of Śrímad's concept of vibhāva.( external manifestation) of soul and matter leading to the existence of sanisāra, concept of empirical or mundanc soul's evolution, the process of evolution through purification and attainment of
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