Ancient Indian science has the curious characteristic that is is encoded in the form of a story many times. For example, many of the stories in the Puranas are actually dialectical expositions of science. So too with the epics, the Vedas and the Upanishads.

In particular, the Mahabharata is a magnificent attempt to explain all ancient systems of Philosophy and Religion in Story form. There is, perhaps, in all literature no better way of communicating our ideas to the average man than through a Story. We are all like children in this respect, and take peculiar delight in reading or hearing Stories, and human nature has not changed since the dawn of civilization. 

The allegory and fable of olden times had this end in view, and we yet believe that the modern Novel may have a moral purpose too. But every student of literature knows how difficult it is to convey moral and religious truths in a continuous Story form, and the attempt of Spenser in his Faerie Queene proves how easy it is to fail. But the difficulties, though great, are not insurmountable, and it would be a glorious consummation of the Poet's art if he can succeed in his task; the very opening Chapter of the Epic we are told that it is a Story based on the Sacred Books of the Hindus, from the Vedas to the Puranas and has to be understood in their light; and the following pages will show how far this is literally true. The ancients brought down Philosophy and Religion from their empyrean heights to this Earth by means of their art of Story; but the process is not without danger peculiar to the method; for in the interest of the Story the original Philosophy may easily be forgotten.

Many modern masters have spoken of India's history that is not recorded in written form. They speak of the mystical and the intangible. For example, a famous quotation of Osho Rajneesh says: Only silence communicates the truth as it is. This is teh precept that seems to have been followed by the ancient Indian scientists. Sadhguru, Ramdev and Swami Vivekananda have all made similar statements.

We have learnt to think of the Mahabharata as a Story to: the exclusion of almost everything else, and it seems difficult for the average man to realize that it can be a picture of Philosophy and Religion too. No­ one can deny that it is an extraordinary work, conceived as a pure Story, clear and consistent from beginning to end, the narrative interesting in each part as well as the whole, and the characters all distinctly defined. Indeed, in the pure art of plot-­construction, it is a marvel of the "Poet's art, and there is no work to compare with it in point of volume and range in the whole world. That it is to this day the most popular of. all religious Stories in India, and is daily recited in millions.: of homes is a -tribute to the Story-teller's art; and there are many who love to think of it as a dream of India's glory in the past, a romance. of love and life, an Epic of great and heroic deeds of valour and war. 

That it has succeeded as a Story, no one can deny; but whether it can also be interpret d.; as a picture of all systems of Philosophy and Religion by means of the ancient method of Letter analysis, the reader can occupy himself or herself with the perusal of the pages and judge for himself. There we see how Man can rise from Atheism and Agnosticism to pure belief in God through the idea of Sacrifice; but when he abandons this Sacrifice, he drops down to Agnosticism once more. Thus it is a complete cycle of human thought and a wonderful picture of life. In addition to this it might be many more things too, a treatise on History and Politics, as some believe, or on Astronomy and Medicine as we are told in the Introductory Chapter of the Epic. 

But above all it is a picture of all systems of Philosophy and Religion, an Encyclopedia of all knowledge of the ancients; and it offers as complete a solution of the problems of life as man can think. That was its use in the past, that is its use today, and that is likely to be its use in the time to come.