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Presidential Address dates of those which have already been discovered have to be placed beyond controversy; moreover, there are dark regions into which not a single ray of light has been so far carried. But in the performance of this spade-work it is some relief to feel that we have energetic collaborators among Oriental scholars. Thirdly, the study of Indian Philosophy is not such a simple affair as it may appear to a beginner who commences to read it in a book like the Sarvadarśanasamngraha' or Shaddarśana Samuccaya or Sarvasiddhāntasamgraha. The Darsanas have passed and re-passed into one another, Vedānta into Buddhism and Buddhism into Vedānta, Samkhya into Vedānta and Vedānta into Sāmkhya. Mimāmsa and Nyāya had a common origin or probably the latter originated from the former; Yoga has been the common property of the Brāhmaṇas, the Jainas and the Bauddhas; and the Jainas have given shelter to all the Darsanas under the broad canopy of their anekāntavāda, that system of the dialectics of intellectual ahimsa which is so much in keeping with their better known mission of physical ahiņsa. The study of Darsanas. is thus sufficiently complicated to absorb, a great deal of our energies. But here again we can share our labours with Oriental scholars. But fourthly, there is one line of work which is entirely. our own, and that is the study of Indian Philosophy as pulosophy. There is no justification for our existence outside the Oriental Congress or Conference, unless we recognise this as our supreme duty and exclusive sphere. Hitherto Indian Philosophy has been regarded as an old curiosity shop. Now it will
