It is further admitted that it is very difficult, at times, to translate some of the more complex terms and concepts of Indian philosophy into exact English equivalents. This fails to do justice to the vast amount of polemical material in most of the systems-including, unfortunately, Sarhkara's disproofs of the validity of all other major systems. In choosing the selections stress has been laid on expository material. All developments in the long history of Indian philosophy could not be included. The selections concentrate on basic original formulations of the philo sophies of the systems. Any volume of selections must merely scratch the surface of the vast amount of fundamental philosophizing represented in the many basic texts related to every one of the systems, orthodox and unorthodox. This volume of selections is not intended as an adequate substitute for the texts themselves it is intended to encourage the student to go to the texts, wherever possible, for fuller and more adequate study. The first of these objections is well taken, but, in view of the general unavailability of complete texts for most of the systems, a source book which provides adequate selections is thought to be at least a minimum requirement on the part of anyone who is seriously concerned with Indian thought. A source book in Indian philosophy may appear to be of ques tionable merit on two counts: because, of necessity, it makes selections from the comprehensive material of the systems involved, and because it is extremely difficult to translate Indian philosophy, originally PREFACE written in Sanskrit and Pali, into English without distorting or con fusing the meanings of basic concepts. Part of the function of this volume is to "prove" both the substantiality and the wide range of Indian philosophy and also to convince skeptical Westerners that much of Indian philosophy is philosophy not only in its unique Indian forms but also in accordance with the strictest standards of open-mindedness, critical analysis, and rational investigation. The intro ductions-prepared by Dr Radhakrishnan except where noted-are intended as guides for the study of the source material the source material provides the basic material for study of the systems. There is a general introduction giving a brief history and outline of Indian philosophy, as well as a short explanatory introduction accompanying the selections from each major system. These selections are adequate for a comprehensive general study of all the systems and of India's basic social philosophy.
In addition to selections from the Rg Veda, the Upani sads, and the Bhagavad-gita, this volume contains substantial selections from all the major systems of Indian philosophy, orthodox and un orthodox. This Source Book in Indian Philosophy fulfills the two needs involved here, namely, to supply Western readers with basic source material on Indian philosophy in convenient and usable form and to present source material which represents all of the major philosophical systems and perspectives of India, not merely its earliest and most religious background. The need for primary as well as secondary sources is obvious, and it is also clear that acquaintance with only a very limited range of source material-that dealing exclusively with the religious background of Indian philosophy rather than the wide range of Indian philosophy as a whole-is highly unsatisfactory. S I N C L A I R PREFACE GENERALLY speaking, Western students of Indian philosophy are limited to secondary sources and to a few primary sources, such as translations of the Rg Veda, the more important Upanisads, and the Bhagavad-gita. CARD: 55-6698 Sixth Printing, WITH CORRECTIONS, 1967 Printed in the United States of America G R E G G M. M O O R E PRINCETON, NEW JERSEY PRINCETON UNIVERSITY PRESS Copyright 1957, Princeton University Press Published in Great Britaia, India, Burma, Ceylon, Pakistan, South Africa, Australia and New Zealand by Oxford University Press ALL RLCHTS RESERVED L. A SOURCE BOOK IN INDIAN PHILOSOPHY A SOURCE BOOK IN EDITED SARVEPALLI BY RADHAKRISHNAN A N D C H A R L E S A.
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