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of view in regard to the whole universe, ending ultimately in God.
But the question still remains--How can we prove the existence of God ? The answer is given in this little volume, and it contains the substance of my study of the sacred books of the Hindus, specially the Mahabharata, on the subject of God. This great Epic is not a wonderful romantic tale, as many imagine, but an account of all the systems of Hindu Philosophy and Religion in storyform, with Krishna as the most perfect embodiment of the idea of God in accordance with the qualified monistic school of Vaishnavism. The idea of the Ramayana is exactly the same. It is the same account, in a slightly different form, with Rama as an incarnation or embodiment of the idea of God in accordance with the Dualistic school of Vaishnavism. I hope I shall be forgiven for invoking Krishna to explain how we can rise from pure atheism to belief in God, and trust that the argument may appeal to those who believe in reason rather than faith.
Hindu College,
Delhi. June, 1941,
N. V. T.
