Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1T5U \o\6 THE SACRED BOOKS OF THE EAST [34] HENRY FROWDE Oxford University Press Warehouse Amen Corner, E.C. THE SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER vol. xxxiv AT THE CLARENDON PRESS 1890 [All rights reserved] (r$0Lr0L&M,as\ asp CA^, THE VEDANTA-SOTRAS WITH THE COMMENTARY BY 5ANKARArARYA TRANSLATED BY GEORGE THIBAUT PART I AT THE CLARENDON PRESS 1890 [All rights reserved ] CONTENTS. PAGE Introduction ix VEDANTA-SUTRAS WITH THE COMMENTARY ^ BY SANKARAZArYA. i Adhyaya I. * Pada I 3 vi Pada II ioy ^ Pada III 154 « Pada IV 237 $L AdhyAya II. Pada I , . . 290 Pada II 363 Transliteration of Oriental Alphabets adopted for the Trans- lations of the Sacred Books of the East . . . . 445 vV INTRODUCTION. To the sacred literature of the Brahmans, in the strict sense of the term, i.e. to the Veda, there belongs a certain number of complementary works without whose assistance the student is, according to Hindu notions, unable to do more than commit the sacred texts to memory. In the first place all Vedic texts must, in order to be under- stood, be read together with running commentaries such as Saya;za\s commentaries on the Sa;^hitas and Brahma^as, and the Bhashyas ascribed to vSarikara on the chief Upani- shads. But these commentaries do not by themselves conduce to a full comprehension of the contents of the sacred texts, since they confine themselves to explaining the meaning of each detached passage without investigating its relation to other passages, and the whole of which they form part ; considerations of the latter kind are at any rate introduced occasionally only. The task of taking a com- prehensive view of the contents of the Vedic writings as a whole, of systematising what they present in an unsyste- matical form, of showing the mutual co-ordination or sub- ordination of single passages and sections, and of reconciling contradictions — which, according to the view of the orthodox commentators, can be apparent only — is allotted to a sepa- rate jastra or body of doctrine which is termed Mtmawsa, i. e. the investigation or enquiry kclt efox^, viz. the enquiry into the connected meaning of the sacred texts. Of this Mimosa two branches have to be distinguished, the so-called earlier (purva) Mima^sa, and the later (uttara) Mima^sa. The former undertakes to systematise the karmaka^a, i. e.
2iry kclt efox^, viz. the enquiry into the connected meaning of the sacred texts. Of this Mimosa two branches have to be distinguished, the so-called earlier (purva) Mima^sa, and the later (uttara) Mima^sa. The former undertakes to systematise the karmaka^a, i. e. that entire portion of the Veda which is concerned with action, pre-eminently sacrificial action, and which comprises the Sawhitas and the Brahma^as exclusive of the Ara/zyaka portions ; the latter performs the same VEDANTA-stjTRAS. service with regard to the so-called gn&nakanda, i. e. that part of the Vedic writings which includes the Ara^yaka portions of the Brahma/zas, and a number of detached treatises called Upanishads. Its subject is not action but knowledge, viz. the knowledge of Brahman. At what period these two ^astras first assumed a definite form, we are unable to ascertain. Discussions of the nature of those which constitute the subject-matter of the Purva Mima^sa must have arisen at a very early period, and the word Mima^sa itself together with its derivatives is already employed in the Brahma^as to denote the doubts and discussions connected with certain contested points of ritual. The want of a body of definite rules prescribing how to act, i. e. how to perform the various sacrifices in full accordance with the teaching of the Veda, was indeed an urgent one, because it was an altogether practical want, continually pressing itself on the adhvaryus engaged in ritualistic duties. And the task of establishing such rules was moreover a comparatively limited and feasible one ; for the members of a certain Vedic .rakha or school had to do no more than to digest thoroughly their own brahma/za and sa/^hita, without being under any obligation of reconciling with the teaching of their own books the occasionally con- flicting rules implied in the texts of other jakhas. It was assumed that action, as being something which depends on the will and choice of man, admits of alternatives, so that a certain sacrifice may be performed in different ways by members of different Vedic schools, or even by the followers of one and the same sakhL The Uttara Mima^sa-^astra may be supposed to have originated considerably later than the Purva Mima/^sa. In the first place, the texts with which it is concerned doubtless constitute the latest branch of Vedic literature.
3the followers of one and the same sakhL The Uttara Mima^sa-^astra may be supposed to have originated considerably later than the Purva Mima/^sa. In the first place, the texts with which it is concerned doubtless constitute the latest branch of Vedic literature. And in the second place, the subject-matter of those texts did not call for a systematical treatment with equal urgency, as it was in no way connected with practice ; the mental attitude of the authors of the Upanishads, who in their lucubrations on Brahman and the soul aim at nothing less than at definite- ness and coherence, may have perpetuated itself through INTRODUCTION. XI many generations without any great inconvenience resulting therefrom. But in the long run two causes must have acted with ever-increasing force, to give an impulse to the systematic working up of the teaching of the Upanishads also. The followers of the different Vedic ^akhas no doubt recog- nised already at an early period the truth that, while conflicting statements regarding the details of a sacrifice can be got over by the assumption of a vikalpa, i. e. an optional proceeding, it is not so with regard to such topics as the nature of Brahman, the relation to it of the human soul, the origin of the physical universe, and the like. Concerning them, one opinion only can be the true one, and it therefore becomes absolutely incumbent on those, who look on the whole body of the Upanishads as revealed truth, to demonstrate that their teaching forms a con- sistent whole free from all contradictions. In addition there supervened the external motive that, while the karma- kanda. of the Veda concerned only the higher castes of brahmanically constituted society, on which it enjoins certain sacrificial performances connected with certain re- wards, the ^Tzanaka/^a, as propounding a certain theory of the world, towards which any reflecting person inside or outside the pale of the orthodox community could not but take up a definite position, must soon have become the object of criticism on the part of those who held different views on religious and philosophic things, and hence stood in need of systematic defence. At present there exists a vast literature connected with the two branches of the Mima^sa. We have, on the one hand, all those works which constitute the Purva Mima/^sa-.yastra — or as it is often, shortly but not accurately, termed, the Mima^sa- i-astra — and, on the other hand, all those works which are commonly comprised under the name Vedanta-^astra. At the head of this extensive literature there stand two collec- tions of Sutras (i.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1T5U \o\6 THE SACRED BOOKS OF THE EAST [34] HENRY FROWDE Oxford University Press Warehouse Amen Corner, E.C. THE SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER vol. xxxiv AT THE CLARENDON PRESS 1890 [All rights reserved] (r$0Lr0L&M,as\ asp CA^, THE VEDANTA-SOTRAS WITH THE COMMENTARY BY 5ANKARArARYA TRANSLATED BY GEORGE THIBAUT PART I AT THE CLARENDON PRESS 1890 [All rights reserved ] CONTENTS. PAGE Introduction ix VEDANTA-SUTRAS WITH THE COMMENTARY ^ BY SANKARAZArYA. i Adhyaya I. * Pada I 3 vi Pada II ioy ^ Pada III 154 « Pada IV 237 $L AdhyAya II. Pada I , . . 290 Pada II 363 Transliteration of Oriental Alphabets adopted for the Trans- lations of the Sacred Books of the East . . . . 445 vV INTRODUCTION. To the sacred literature of the Brahmans, in the strict sense of the term, i.e. to the Veda, there belongs a certain number of complementary works without whose assistance the student is, according to Hindu notions, unable to do more than commit the sacred texts to memory. In the first place all Vedic texts must, in order to be under- stood, be read together with running commentaries such as Saya;za\s commentaries on the Sa;^hitas and Brahma^as, and the Bhashyas ascribed to vSarikara on the chief Upani- shads. But these commentaries do not by themselves conduce to a full comprehension of the contents of the sacred texts, since they confine themselves to explaining the meaning of each detached passage without investigating its relation to other passages, and the whole of which they form part ; considerations of the latter kind are at any rate introduced occasionally only. The task of taking a com- prehensive view of the contents of the Vedic writings as a whole, of systematising what they present in an unsyste- matical form, of showing the mutual co-ordination or sub- ordination of single passages and sections, and of reconciling contradictions — which, according to the view of the orthodox commentators, can be apparent only — is allotted to a sepa- rate jastra or body of doctrine which is termed Mtmawsa, i. e. the investigation or enquiry kclt efox^, viz. the enquiry into the connected meaning of the sacred texts. Of this Mimosa two branches have to be distinguished, the so-called earlier (purva) Mima^sa, and the later (uttara) Mima^sa. The former undertakes to systematise the karmaka^a, i. e.
2iry kclt efox^, viz. the enquiry into the connected meaning of the sacred texts. Of this Mimosa two branches have to be distinguished, the so-called earlier (purva) Mima^sa, and the later (uttara) Mima^sa. The former undertakes to systematise the karmaka^a, i. e. that entire portion of the Veda which is concerned with action, pre-eminently sacrificial action, and which comprises the Sawhitas and the Brahma^as exclusive of the Ara/zyaka portions ; the latter performs the same VEDANTA-stjTRAS. service with regard to the so-called gn&nakanda, i. e. that part of the Vedic writings which includes the Ara^yaka portions of the Brahma/zas, and a number of detached treatises called Upanishads. Its subject is not action but knowledge, viz. the knowledge of Brahman. At what period these two ^astras first assumed a definite form, we are unable to ascertain. Discussions of the nature of those which constitute the subject-matter of the Purva Mima^sa must have arisen at a very early period, and the word Mima^sa itself together with its derivatives is already employed in the Brahma^as to denote the doubts and discussions connected with certain contested points of ritual. The want of a body of definite rules prescribing how to act, i. e. how to perform the various sacrifices in full accordance with the teaching of the Veda, was indeed an urgent one, because it was an altogether practical want, continually pressing itself on the adhvaryus engaged in ritualistic duties. And the task of establishing such rules was moreover a comparatively limited and feasible one ; for the members of a certain Vedic .rakha or school had to do no more than to digest thoroughly their own brahma/za and sa/^hita, without being under any obligation of reconciling with the teaching of their own books the occasionally con- flicting rules implied in the texts of other jakhas. It was assumed that action, as being something which depends on the will and choice of man, admits of alternatives, so that a certain sacrifice may be performed in different ways by members of different Vedic schools, or even by the followers of one and the same sakhL The Uttara Mima^sa-^astra may be supposed to have originated considerably later than the Purva Mima/^sa. In the first place, the texts with which it is concerned doubtless constitute the latest branch of Vedic literature.
3the followers of one and the same sakhL The Uttara Mima^sa-^astra may be supposed to have originated considerably later than the Purva Mima/^sa. In the first place, the texts with which it is concerned doubtless constitute the latest branch of Vedic literature. And in the second place, the subject-matter of those texts did not call for a systematical treatment with equal urgency, as it was in no way connected with practice ; the mental attitude of the authors of the Upanishads, who in their lucubrations on Brahman and the soul aim at nothing less than at definite- ness and coherence, may have perpetuated itself through INTRODUCTION. XI many generations without any great inconvenience resulting therefrom. But in the long run two causes must have acted with ever-increasing force, to give an impulse to the systematic working up of the teaching of the Upanishads also. The followers of the different Vedic ^akhas no doubt recog- nised already at an early period the truth that, while conflicting statements regarding the details of a sacrifice can be got over by the assumption of a vikalpa, i. e. an optional proceeding, it is not so with regard to such topics as the nature of Brahman, the relation to it of the human soul, the origin of the physical universe, and the like. Concerning them, one opinion only can be the true one, and it therefore becomes absolutely incumbent on those, who look on the whole body of the Upanishads as revealed truth, to demonstrate that their teaching forms a con- sistent whole free from all contradictions. In addition there supervened the external motive that, while the karma- kanda. of the Veda concerned only the higher castes of brahmanically constituted society, on which it enjoins certain sacrificial performances connected with certain re- wards, the ^Tzanaka/^a, as propounding a certain theory of the world, towards which any reflecting person inside or outside the pale of the orthodox community could not but take up a definite position, must soon have become the object of criticism on the part of those who held different views on religious and philosophic things, and hence stood in need of systematic defence. At present there exists a vast literature connected with the two branches of the Mima^sa. We have, on the one hand, all those works which constitute the Purva Mima/^sa-.yastra — or as it is often, shortly but not accurately, termed, the Mima^sa- i-astra — and, on the other hand, all those works which are commonly comprised under the name Vedanta-^astra. At the head of this extensive literature there stand two collec- tions of Sutras (i.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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