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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1damaya mentioned in the Taittiriya Upanishad has, in agreement with Ramanu^a's views, to be separated from the subsequent adhikara^as, and to be com- bined with the preceding ones whose task it is to lay down the fundamental propositions regarding Brahman's nature. — The remaining adhikara^as of the first pada follow the order of passages in the ATMndogya Upanishad, and there- fore call for no remark ; with the exception of the last adhikara^a, which refers to a Kaushitaki passage, for whose being introduced in this place I am not able to account. — The first adhikara^a of the second pada returns to the A"Mndogya Upanishad. The second one treats of a passage in the Ka/^a Upanishad where a being is referred to which eats everything. The reason why that passage is introduced in this place seems to be correctly assigned in the 5ri-bhashya, which remarks that, as in the preceding Sutra it had been argued that the highest Self is not an enjoyer, a doubt arises whether by that being which eats everything the highest Self can be meant \ — The third adhikara^a again, whose topic is the ' two entered into the cave ' (Ka^a Up. I, 3, i), appears, as Ramanu^a remarks, to come in at this place owing to the preceding adhikara^a ; for if it could not be proved that one of the two is the highest Self, a doubt would attach to the explanation given above of the * eater,' since the 'two entered into the cave,' and the 'eater' stand under the same prakara/m, and must therefore be held to refer to the same matter.— The fourth adhikara^a is again occupied with a jOandogya passage.— The fifth adhikara/za, whose topic is the Ruler within (antaryamin), manifestly owes its place, as remarked by Ramanu^a also, 1 Yadi paramatma na bhokta evaw tarhi bhoktrz'taya pratiyamano ^iva eva syad ity asankyaha atta. INTRODUCTION. xllll to the fact that the Vedic passage treated had been employed in the preceding adhikara^a (I, 2, 14) for the purpose of strengthening the argument 1. — The sixth adhikara^a, again, which discusses ' that which is not seen' (adrcsya ; Mund. Up. 1, 1 , 6), is clearly introduced in this place because in the pre- ceding adhikara/za it had been said that adrzsh/a, &c. denote the highest Self. — The reasons to which the last adhikara^a of the second pada and the first and third adhikara^as of the third pada owe their places are not apparent (the second adhikara^a of the third pada treats of a ATMndogya passage).
2adrzsh/a, &c. denote the highest Self. — The reasons to which the last adhikara^a of the second pada and the first and third adhikara^as of the third pada owe their places are not apparent (the second adhikara^a of the third pada treats of a ATMndogya passage). The introduction, on the other hand, of the passage from the Pragma Upanishad treating of the akshara Owkara is clearly due to the circumstance that an akshara, of a different nature, had been discussed in the preceding adhikara^a. — The fifth and sixth adhikara/zas investigate KMndogya. passages. — The two next Sutras (22, 23) are, as remarked above, con- sidered by Sankara to constitute a new adhikara^a treating of the ' being after which everything shines \M\xnd. Up. II, 2, 10); while Ramanu^a looks on them as continuing the sixth adhikara/za. There is one circumstance which renders it at any rate probable that Ramanu^a, and not *Sankara, here hits the intention of the author of the Sutras. The general rule in the first three padas is that, wherever a new Vedic passage is meant to be introduced, the subject of the dis- cussion, i. e. that being which in the end is declared to be Brahman is referred to by means of a special word, in most cases a nominative form 2. From this rule there is in the preceding part of the adhyaya only one real exception, viz. in I, 2, 1, which possibly may be due to the fact that there a new pada begins, and it therefore was considered super- 1 Sthanadivyapadeja^ ka. ity atra ya.h ^akshushi tish/^ann ity adina prati- padyamanaw ^akshushi sthitiniyamanadikaw paramatmana eveti siddhaw krztv& akshipurushasya paramatmatvaw sadhitam idani//* tad eva samarthayate antary&°. 2 Anandamaya^ I, 1, 12 ; anta^ I, 1, 20 ; akasak I, 1, 22 ; prana^ I, 1, 23 ; gyotih I, 1, 24; prana^ I, 1, 28; atta I, 2, 9 ; guham pravish^au I, 2, 11; antara I, 2, 13 ; antaryaml I, 2, 18 ; adrwyatvadiguTzaka/fc 1^ 2, 21 ; valrvanara^ I, 2, 24 ; dyubhvadyayatanam I, 3, 1 ; bhuma I, 3, 8 ; aksharam I, 3, 10 ; sak I, 3, 13 ; dahara^ I, 3, 14; pramita^ I, 3, 24; (^-yotlfc I, 3, 40;) aka^a^ I, 3, 4i- xliv vedAnta-s^tras. fluous to indicate the introduction of a new topic by a special word. The exception supplied by I, 3, 19 is only an apparent one ; for, as remarked above, Sutra 1 9 does not in reality begin a new adhikara/za. A few exceptions occurring later on will be noticed in their places.
3introduction of a new topic by a special word. The exception supplied by I, 3, 19 is only an apparent one ; for, as remarked above, Sutra 1 9 does not in reality begin a new adhikara/za. A few exceptions occurring later on will be noticed in their places. — Now neither Sutra 22, nor Sutra 23 contains any word intimating that a new Vedic passage is being taken into consideration, and hence it appears preferable to look upon them, with Ramanu^-a, as continuing the topic of the preceding adhika- ra;za. — This conclusion receives an additional confirmation from the position of the next adhikara^a, which treats of the being ' a span long' mentioned in Ka/fe Up. II, 4, 12 ; for the reason of this latter passage being considered here is almost certainly the reference to the alpairuti in Sutra 21, and, if so, the angush/Zzamatra properly constitutes the sub- ject of the adhikara^a immediately following on Adhik. V, VI ; which, in its turn, implies that Sutras 22, 23 do not form an independent adhikara^a. — The two next adhikara/zas are digressions, and do not refer to special Vedic passages. — Sutra 39 forms a new adhikara^a, according to 5ankara, but not according to Ramanu^a, whose opinion seems again to be countenanced by the fact that the Sutra does not exhibit any word indicative of a new topic. The same difference of opinion prevails with regard to Sutra 40, and it appears from the translation of the Sutra given above, according to Ramanu^-a's view, that 'gyotik' need not be taken as a nomi- native.— The last two adhikara/zas finally refer, according to Ramanug*a, to one ATMndogya passage only, and here also we have to notice that Sutra 42 does not comprise any word intimating that a new passage is about to be discussed. From all this we seem entitled to draw the following conclusions. The Vedic passages discussed in the three first padas of the Vedanta-sutras comprise all the doubtful — or at any rate all the more important doubtful — passages from the .Oandogya Upanishad. These passages are arranged in the order in which the text of the Upanishad exhibits them. Passages from other Upanishad s are dis- cussed as opportunities offer, there being always a special reason why a certain KMndogya, passage is followed by INTRODUCTION. xlv a certain passage from some other Upanishad.
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.
1damaya mentioned in the Taittiriya Upanishad has, in agreement with Ramanu^a's views, to be separated from the subsequent adhikara^as, and to be com- bined with the preceding ones whose task it is to lay down the fundamental propositions regarding Brahman's nature. — The remaining adhikara^as of the first pada follow the order of passages in the ATMndogya Upanishad, and there- fore call for no remark ; with the exception of the last adhikara^a, which refers to a Kaushitaki passage, for whose being introduced in this place I am not able to account. — The first adhikara^a of the second pada returns to the A"Mndogya Upanishad. The second one treats of a passage in the Ka/^a Upanishad where a being is referred to which eats everything. The reason why that passage is introduced in this place seems to be correctly assigned in the 5ri-bhashya, which remarks that, as in the preceding Sutra it had been argued that the highest Self is not an enjoyer, a doubt arises whether by that being which eats everything the highest Self can be meant \ — The third adhikara^a again, whose topic is the ' two entered into the cave ' (Ka^a Up. I, 3, i), appears, as Ramanu^a remarks, to come in at this place owing to the preceding adhikara^a ; for if it could not be proved that one of the two is the highest Self, a doubt would attach to the explanation given above of the * eater,' since the 'two entered into the cave,' and the 'eater' stand under the same prakara/m, and must therefore be held to refer to the same matter.— The fourth adhikara^a is again occupied with a jOandogya passage.— The fifth adhikara/za, whose topic is the Ruler within (antaryamin), manifestly owes its place, as remarked by Ramanu^a also, 1 Yadi paramatma na bhokta evaw tarhi bhoktrz'taya pratiyamano ^iva eva syad ity asankyaha atta. INTRODUCTION. xllll to the fact that the Vedic passage treated had been employed in the preceding adhikara^a (I, 2, 14) for the purpose of strengthening the argument 1. — The sixth adhikara^a, again, which discusses ' that which is not seen' (adrcsya ; Mund. Up. 1, 1 , 6), is clearly introduced in this place because in the pre- ceding adhikara/za it had been said that adrzsh/a, &c. denote the highest Self. — The reasons to which the last adhikara^a of the second pada and the first and third adhikara^as of the third pada owe their places are not apparent (the second adhikara^a of the third pada treats of a ATMndogya passage).
2adrzsh/a, &c. denote the highest Self. — The reasons to which the last adhikara^a of the second pada and the first and third adhikara^as of the third pada owe their places are not apparent (the second adhikara^a of the third pada treats of a ATMndogya passage). The introduction, on the other hand, of the passage from the Pragma Upanishad treating of the akshara Owkara is clearly due to the circumstance that an akshara, of a different nature, had been discussed in the preceding adhikara^a. — The fifth and sixth adhikara/zas investigate KMndogya. passages. — The two next Sutras (22, 23) are, as remarked above, con- sidered by Sankara to constitute a new adhikara^a treating of the ' being after which everything shines \M\xnd. Up. II, 2, 10); while Ramanu^a looks on them as continuing the sixth adhikara/za. There is one circumstance which renders it at any rate probable that Ramanu^a, and not *Sankara, here hits the intention of the author of the Sutras. The general rule in the first three padas is that, wherever a new Vedic passage is meant to be introduced, the subject of the dis- cussion, i. e. that being which in the end is declared to be Brahman is referred to by means of a special word, in most cases a nominative form 2. From this rule there is in the preceding part of the adhyaya only one real exception, viz. in I, 2, 1, which possibly may be due to the fact that there a new pada begins, and it therefore was considered super- 1 Sthanadivyapadeja^ ka. ity atra ya.h ^akshushi tish/^ann ity adina prati- padyamanaw ^akshushi sthitiniyamanadikaw paramatmana eveti siddhaw krztv& akshipurushasya paramatmatvaw sadhitam idani//* tad eva samarthayate antary&°. 2 Anandamaya^ I, 1, 12 ; anta^ I, 1, 20 ; akasak I, 1, 22 ; prana^ I, 1, 23 ; gyotih I, 1, 24; prana^ I, 1, 28; atta I, 2, 9 ; guham pravish^au I, 2, 11; antara I, 2, 13 ; antaryaml I, 2, 18 ; adrwyatvadiguTzaka/fc 1^ 2, 21 ; valrvanara^ I, 2, 24 ; dyubhvadyayatanam I, 3, 1 ; bhuma I, 3, 8 ; aksharam I, 3, 10 ; sak I, 3, 13 ; dahara^ I, 3, 14; pramita^ I, 3, 24; (^-yotlfc I, 3, 40;) aka^a^ I, 3, 4i- xliv vedAnta-s^tras. fluous to indicate the introduction of a new topic by a special word. The exception supplied by I, 3, 19 is only an apparent one ; for, as remarked above, Sutra 1 9 does not in reality begin a new adhikara/za. A few exceptions occurring later on will be noticed in their places.
3introduction of a new topic by a special word. The exception supplied by I, 3, 19 is only an apparent one ; for, as remarked above, Sutra 1 9 does not in reality begin a new adhikara/za. A few exceptions occurring later on will be noticed in their places. — Now neither Sutra 22, nor Sutra 23 contains any word intimating that a new Vedic passage is being taken into consideration, and hence it appears preferable to look upon them, with Ramanu^-a, as continuing the topic of the preceding adhika- ra;za. — This conclusion receives an additional confirmation from the position of the next adhikara^a, which treats of the being ' a span long' mentioned in Ka/fe Up. II, 4, 12 ; for the reason of this latter passage being considered here is almost certainly the reference to the alpairuti in Sutra 21, and, if so, the angush/Zzamatra properly constitutes the sub- ject of the adhikara^a immediately following on Adhik. V, VI ; which, in its turn, implies that Sutras 22, 23 do not form an independent adhikara^a. — The two next adhikara/zas are digressions, and do not refer to special Vedic passages. — Sutra 39 forms a new adhikara^a, according to 5ankara, but not according to Ramanu^a, whose opinion seems again to be countenanced by the fact that the Sutra does not exhibit any word indicative of a new topic. The same difference of opinion prevails with regard to Sutra 40, and it appears from the translation of the Sutra given above, according to Ramanu^-a's view, that 'gyotik' need not be taken as a nomi- native.— The last two adhikara/zas finally refer, according to Ramanug*a, to one ATMndogya passage only, and here also we have to notice that Sutra 42 does not comprise any word intimating that a new passage is about to be discussed. From all this we seem entitled to draw the following conclusions. The Vedic passages discussed in the three first padas of the Vedanta-sutras comprise all the doubtful — or at any rate all the more important doubtful — passages from the .Oandogya Upanishad. These passages are arranged in the order in which the text of the Upanishad exhibits them. Passages from other Upanishad s are dis- cussed as opportunities offer, there being always a special reason why a certain KMndogya, passage is followed by INTRODUCTION. xlv a certain passage from some other Upanishad.
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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