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INTRODUCTION
is tant of the solutions are briefly as follows:— (i) As to why there is such a large host of Hindu schools of thought contradicting each other and bewildering the seekers of truth, the author says that there is, in fact, no real conflict among them as regards the final aim. All the schools unanimously hold that the correct and accurate knowledge of the Supreme Self is the only means of salvation. Of course, it is mainly the Vedānta system that imparts that knowledge in its true and exact form. Still, other schools and systems (Sāòkhya, Nyāya, Saivism, Vaisnavism, etc.) were created by the Almighty for the benefit of persons of inferior quali. fications, talents and tastes that are unable to pick up or follow the lore of Vedanta. These secondary schools and systems lead their followers by various paths; roundabout though easier, thereby improve their qualifications etc. and thus render them fit and competent enough for the acquisition of perfect knowledge as imparted by the Vedānta. Thus all these schools and sys tems, passing by different and mutually opposed roads, ultimately reach the same goal as the Vedānta, though after considerable delay. Since their mutual conflict is finally resolved into nought and since men can without any difficulty take recourse to any one of them suited to their qualifications etc., no harm as such accrues to Hinduism on their account. (ii) As to the exclusive exaltations of particular deities in the various sectarian systems, the author says that all through these one and the same God is dealt with under the garb of various distinguishing attributes, of different choices but really having no concern with, or effection, God Himself. It
Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com
