[Footnote 732: See Dinesh Chandra Sen, _Hist. Beng. Lang, and Lit_. pp. 712-721. Even the iconoclast Devendranath Tagore speaks of the Universal Mother. See _Autobiog._ p. 240.] [Footnote 733: So I was told, but I saw only six, when I visited the place in 1910.] [Footnote 734: Rudhirâdhyâya. Translated in _As. Researches_, V. 1798, pp. 371-391.] [Footnote 735: See Frazer, _op. cit._ p. 246.] CHAPTER XXXIII HINDU PHILOSOPHY Philosophy is more closely connected with religion in India than in Europe. It is not a dispassionate scientific investigation but a practical religious quest. Even the Nyâya school, which is concerned chiefly with formal logic, promises that by the removal of false knowledge it can emancipate the soul and give the bliss of salvation. Nor are the expressions system or school of philosophy, commonly used to render _darśana_, altogether happy. The word is derived from the root _dṛiś_, to see, and means a way of looking at things. As such a way of looking is supposed to be both comprehensive and orderly, it is more or less what we call philosophical, but the points of view are so special and so various that the result is not always what we call a philosophical system. Mádhava's[736] list of Darśanas includes Buddhism and Jainism, which are commonly regarded as separate religions, as well as the Pâśupata and Śaiva, which are sects of Hinduism. The Darśana of Jaimini is merely a discussion of general questions relating to sacrifices: the Nyâya Darśana examines logic and rhetoric: the Pâṇiniya Darśana treats of grammar and the nature of language, but claims that it ought to be studied "as the means for attaining the chief end of man."[737]