e parts of each of the systems of thought became more and more
differentiated, determinate, and coherent. In some cases this development
has been almost imperceptible, and in many cases the earlier forms have
been lost, or so inadequately expressed that nothing definite could be
made out of them. Wherever such a differentiation could be made
in the interests of philosophy, I have tried to do it. But I
have never considered it desirable that the philosophical interest
should be subordinated to the chronological. It is no

6

doubt true that more definite chronological information would be
a very desirable thing, yet I am of opinion that the little
chronological data we have give us a fair amount of help in forming
a general notion about the growth and development of the different
systems by mutual association and conflict. If the condition of the
development of philosophy in India had been the same as in Europe,
definite chronological knowledge would be considered much more
indispensable. For, when one system supersedes another, it is
indispensably necessary that we should know which preceded and which
succeeded. But when the systems are developing side by side, and when
we are getting them in their richer and better forms, the interest with
regard to the conditions, nature and environment of their early origin
has rather a historical than a philosophical interest. I have tried as
best I could to form certain general notions as regards the earlier
stages of some of the systems, but though the various features of
these systems at these stages in detail may not be ascertainable,
yet this, I think, could never be considered as invalidating the
whole programme. Moreover, even if we knew definitely the correct dates
of the thinkers of the same system we could not treat them separately,
as is done in European philosophy, without unnecessarily repeating the
same thing twenty times over; for they all dealt with the same system,
and tried to bring out the same type of thought in more and more
determinate forms.

The earliest literature of India is the Vedas. These consist mostly of
hymns in praise of nature gods, such as fire, wind, etc. Excepting in
some of the hymns of the later parts of the work (probably about 1000
B.C.), there is not much philosophy in them in our sense of the term.
It is here that we first find intensely interesting philosophical
questions of a more or less cosmological character expressed in terms
of p