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scheme of things. Indeed, some forms of Saivite faith are not far renoved from the two schools of Buddhism; but Saivism, in its general character. enjoins belief in God: and that is even more true of Vaishnavism.
If we examine the different systems of Hindu Philosophy, we find the same character. The Sankhya has no place for God in its scheme of lifc. The Nyaya regards him as a more spectator of things which act in accordance with a law, without interference from any one. The Vaiscshika gives him a larger place, but he cannot function without Nature or Prakriti. The Yoga conceives of him as the chief creator of the universe, with Nature still by his side. And, finally, Vedanta holds that there is nothing but God anywhere.
How can we account for what appear to be fundamental differences in the systems of Philosophy and Religion,-all of which claim to have the same origin, that is, the sacred books of the Hindus ?
I do not think it is necessary for me to discuss the problem here at length. I have examined it elsewhere, and it is enough to point out that these systems of Philosophy and Religion are not independent of or unconnected with one another. They are rather like great links in a magnificent chain of life, and embrace all conceivable forms of thought and belief All knowledge is from the known to the Unknown; and the known is Nature or the world of life, and the Unknown is God or the origion of things. And so the systems of Philosophy and Religion
