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INTRODUCTION
is an established practice of the wise to take recourse to unreal descriptions (as in the case of stating that the moon is on the branch of a tree or on the top of a mansion ) for explaining subtle matters, and hence their employment cannot render the divine Hindu systems human or false. (iii) As regards the deviations in the narrations of myths in the various Purāṇas etc., the author says that they are due either to Kalpabheda or to Arthavāda. Many a time the so-called conflict in the passages is only apparent and it disappears as soon as the veiled sense in the passages is grasped with the help of logic. (iv) Answering the charge that the various Vedic works differ with each other from the point of view of language and style, the author says that he finds the language and style to be one and the same through all the Vedic Samhitās, Brāhmaṇas and Upanişads, except in the case of a few Atharvan Upanişads' which are obviously not genuine. If the language and style of the Samhitas and the Brāhmaṇas appear sometimes to sound different from those of the Upanişads, it is due to their subject, and not their authorship, being different. If a scholar were to write a work on Vyākaraṇa and another work on Nyāya, the style, though his own, would seem to differ in each case. (V) The allusions in the Hindu divine scriptures to comparatively late events are obviously due to the all-knowing and all-foreseeing character of their author yiz. God and to the ever-rotating character of the cycle of worldly events. (vi) Prayers, oblations, etc., though addressed or offered to minor Deities (e. g., Indra, Agni, etc. i, all
1. The author probably has in his inind the popular Upanişads like tho Ganapatyatharvasirşa, etc.
Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com
