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TRANSLATOR'S PREFACE.
xxvii
with, and frequently referring to, the Sankhya, Nyáya, Chárváka, and Vaishesika systems of Hindu philosophy, do not acknowledge the Vedánta. This is one of several reasons which makes me suspect that the whole of the Upanishads, as well as the Puráns, have been composed since the fall of Buddhism, the latter, no doubt, to fill up the blank left in history by the destruction or neglect of Buddhist works, and the former to fill up a similar chasm in the systems of philosophy.
I have considered it expedient to write the proper names and technical terms, generally according to the Sanskrit form, rather than according to the original orthography. The modern Jains themselves have substituted the Sanskrit for the Mágadhi in their religious writings, and the sight of an ugly mark of interrogation, stuck to the end of such a word as Pajúshan, even in the Transactions of the Royal Asiatic Society, would have scared a stouter heart than mine from the use of the Mágadhi orthography. On the nature of the language itself, and the form it assumes in the Jain literature, some remarks are made in the Appendix.
