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INTRODUCTION
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abundantly in the work and his thorough grasp of the Hindu Śāstras, especially the Advaita Vedānta and Nvāya-Vaiśesika systems, is marvellous. His style. though occasionally marked with rhetorical repetitions. is fluent and lucid and his treatment vivid and elegant. Although he generally treads the stock path of old-type Pandits, his lines of arguments and counter-arguments are tolerably critical and one can easily follow them as he very often makes use of appropriate illustrations to explain his points. Numerous passages like—
न स्वत्वत्यन्तगम्भीर आशय: पारमेश्वर: | अल्पबुद्ध्यर्पितैद बस्त्यक्तुं युज्येत सर्वथा ॥ ( II. 2 ), भवद्भिरपि तर्केण यदि दोषाः प्रकल्पिताः ।
तावता ब्रूत किं त्याज्य एष पन्थाः सनातनः ॥ ( IV. 56 ), तस्माच्छुद्धतमं शास्त्रं वैदिकं मङ्गलावहम् |
क्षुद्रबुद्धिसमुद्भूतैर्न त्याज्यं दोषसंशयैः || ( V2 a. 202), इदमत्यन्तविमलं खलु वेदान्तदर्शनम् ।
स्वबुद्धिकल्पितैर्दोषैर्न त्यक्तुं युज्यते कचित् ॥ (TI b. 159 ), हन्तास्मदीयं शास्त्र ये त्यजन्ति लघुदर्शनाः ।
दोषाभास|कुलहृदस्तेभ्यः खिद्याम्यहं भृशम् ॥ (VI b. 179 ), ete.
reveal that the author was sorely distressed in his heart at the migrations of his co-religionists into the fold of Christianity as the result of strenuous antiHindu preachings of Christian missionaries, supplemented by their own ignorance, and that he wrote the present work as a genuine measure to put a check to that sort of affairs. It will have to be granted that ` herein the author has at his own inspiration made and
Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com
