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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1n actually is met with, but for all rakhas. — Adhik. 1 The *Sri-bhashya as well as several other commentaries reads tadbhava* bhavitvat for iankara's tadbhavabhavitvat. INTRODUCTION. ' lxxV XXXII (57) decides that the VaLrvanara Agni of Kh. Up. V, 1 1 ff. is to be meditated upon as a whole, not in his single parts.— Adhik. XXXIII (58) teaches that those meditations which refer to one subject, but as distinguished by different qualities, have to be held apart as different meditations. Thus the daharavidya, vSa/zafilyavidya, &c. remain separate. Adhik. XXXIV (59) teaches that those meditations on Brahman for which the texts assign one and the same fruit are optional, there being no reason for their being cumu- lated.— Adhik. XXXV (60) decides that those meditations, on the other hand, which refer to special wishes may be cumulated or optionally employed according to choice. — Adhik. XXXVI (61-66) extends this conclusion to the meditations connected with constituent elements of action, such as the udgitha. Pada IV. Adhik. I (1-17) proves that the knowledge of Brahman is not kratvartha, i. e. subordinate to action, but indepen- dent.— Adhik. II (18-20) confirms this conclusion by show- ing that the state of the pravra^ins is enjoined by the sacred law, and that for them vidyd only is prescribed, not action. — Adhik. Ill (21, 22) decides that certain clauses forming part of vidyas are not mere stutis (arthavadas), but themselves enjoin the meditation. — The legends recorded in the Vedanta-texts are not to be used as subordinate members of acts, but have the purpose of glorifying — as arthavadas — the injunctions with which they are connected (Adhik. IV, 23, 24). — For all these reasons the urdhvare- tasa^ require no actions but only knowledge (Adhik. V, 25). — Nevertheless the actions enjoined by Scripture, such as sacrifices, conduct of certain kinds, &c, are required as conducive to the rise of vidya in the mind (Adhik. VI, 26, 27). — Certain relaxations, allowed by Scripture, of the laws regarding food, are meant only for cases of extreme need (Adhik. VII, 28-31). — The a-sramakarmam are obligatory on him also who does not strive after mukti (Adhik. VIII, lxxvi vedAnta-s6tras. 32-35)* — Those also who, owing to poverty and so on, are anlsrama have claims to vidyi (Adhik. IX, 36-39). — An urdhvaretas cannot revoke his vow (Adhik. X, 40). — Ex- piation of the fall of an urdhvaretas (Adhik. XI, 41, 42). — Exclusion of the fallen urdhvaretas in certain cases (Adhik. XII, 43).
2overty and so on, are anlsrama have claims to vidyi (Adhik. IX, 36-39). — An urdhvaretas cannot revoke his vow (Adhik. X, 40). — Ex- piation of the fall of an urdhvaretas (Adhik. XI, 41, 42). — Exclusion of the fallen urdhvaretas in certain cases (Adhik. XII, 43). — Those meditations, which are connected with subordinate members of the sacrifice, are the business of the priest, not of the ya^*amana (Adhik. XIII, 44-46). — Brz. Up. Ill, 5> 1 enjoins mauna as a third in addition to balya and p&nditya. (Adhik. XIV, 47-49). — By balya is to be understood a childlike innocent state of mind (Adhik. XV, 50). Sutras 51 and 53 discuss, according to R&manu^a, the question when the vidya, which is the result of the means described in III, 4, arises. Sutra 51 treats of that vidyd whose result is mere exaltation (abhyudaya), and states that ' it takes place in the present life, if there is not present an obstacle in the form of a prabalakarmantara (in which latter case the vidyd arises later only), on account of Scripture declaring this (in various passages).'— Sutra 52, ' Thus there is also absence of a definite rule as to (the time of origination of) that knowledge whose fruit is release, it being averred concerning that one also that it is in the same condition (i. e. of sometimes having an obstacle, some- times not). — 5ankara, who treats the two Sutras as two adhikara/zas, agrees as to the explanation of 51, while, putting a somewhat forced interpretation on 52, he makes it out to mean that a more or less is possible only in the case of the sagu^a-vidyds. FOURTH ADHYAYA, PAda I. Adhikara^a I (1, 2). — The meditation on the Atman enjoined by Scripture is not an act to be accomplished once only, but is to be repeated again and again. Adhik. II (3). — The devotee engaged in meditation on Brahman is to view it as constituting his own Self, INTRODUCTION. lx XVU Adhik. Ill (4). — To the rule laid down in the preceding adhikara^a the so-called pratikopasanas, i.e. those medita- tions in which Brahman is viewed under a symbol or out- ward manifestation (as, for instance, mano brahmety upasita) constitute an exception, i. e. the devotee is not to consider the pratika as constituting his own Self. Adhik. IV (5). — In the pratikopasanas the pratika is to be meditatively viewed as being one with Brahman, not Brahman as being one with the pratika. — Ramanu^a takes Sutra 5 as simply giving a reason for the decision arrived at under Sutra 4, and therefore as not constituting a new adhikara^a. Adhik. V (6).
3a is to be meditatively viewed as being one with Brahman, not Brahman as being one with the pratika. — Ramanu^a takes Sutra 5 as simply giving a reason for the decision arrived at under Sutra 4, and therefore as not constituting a new adhikara^a. Adhik. V (6). — In meditations connected with constitu- tives of sacrificial works (as, for instance, ya evasau tapati tarn udgitham upasita) the idea of the divinity, &c. is to be transferred to the sacrificial item, not vice versa. In the example quoted, for instance, the udgitha is to be viewed as Aditya, not Aditya as the udgitha. Adhik. VI (7-10). — The devotee is to carry on his medi- tations in a sitting posture. — vSankara maintains that this rule does not apply to those meditations wThose result is sa^yagdanana ; but the Sutra gives no hint to that effect. Adhik. VI I ( 1 1 ). — The meditations may be carried on at any time, and in any place, favourable to concentration of mind. Adhik. VIII (12). — The meditations are to be continued until death. — .Sankara again maintains that those medita- tions which lead to sa^yagdar^ana are excepted. Adhik. IX (13). — When through those meditations the knowledge of Brahman has been reached, the vidvan is no longer affected by the consequences of either past or future evil deeds. Adhik. X (14). — Good deeds likewise lose their efficiency. — The literal translation of the Sutra is, ' There is likewise non-attachment (to the vidvan) of the other (i.e. of the deeds other than the evil ones, i.e. of good deeds), but on the fall (of the body, i.e. when death takes place)/ The last words of the Sutra, ' but on the fall,' are separated by Sankara from the preceding part of the Sutra and interpreted to mean, ' when death takes place (there results mukti of lxxviii VEDANTA-stfTRAS. the vidvan, who through his knowledge has freed himself from the bonds of works).'- — According to Ramanug-a the whole Sutra simply means, ' There is likewise non-attach- ment of good deeds (not at once when knowledge is reached), but on the death of the vidvan V Adhik. XI (15). — The non-operation of works stated in the two preceding adhikara/zas holds good only in the case of anarabdhakarya works, i. e. those works which have not yet begun to produce their effects, while it does not extend to the arabdhakarya works on which the present existence of the devotee depends. Adhik. XII (16, 17). — From the rule enunciated in Adhik. X are excepted such sacrificial performances as are enjoined permanently (nitya) : so, for instance, the agnihotra, for they promote the origination of knowledge. Adhik.
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.
1n actually is met with, but for all rakhas. — Adhik. 1 The *Sri-bhashya as well as several other commentaries reads tadbhava* bhavitvat for iankara's tadbhavabhavitvat. INTRODUCTION. ' lxxV XXXII (57) decides that the VaLrvanara Agni of Kh. Up. V, 1 1 ff. is to be meditated upon as a whole, not in his single parts.— Adhik. XXXIII (58) teaches that those meditations which refer to one subject, but as distinguished by different qualities, have to be held apart as different meditations. Thus the daharavidya, vSa/zafilyavidya, &c. remain separate. Adhik. XXXIV (59) teaches that those meditations on Brahman for which the texts assign one and the same fruit are optional, there being no reason for their being cumu- lated.— Adhik. XXXV (60) decides that those meditations, on the other hand, which refer to special wishes may be cumulated or optionally employed according to choice. — Adhik. XXXVI (61-66) extends this conclusion to the meditations connected with constituent elements of action, such as the udgitha. Pada IV. Adhik. I (1-17) proves that the knowledge of Brahman is not kratvartha, i. e. subordinate to action, but indepen- dent.— Adhik. II (18-20) confirms this conclusion by show- ing that the state of the pravra^ins is enjoined by the sacred law, and that for them vidyd only is prescribed, not action. — Adhik. Ill (21, 22) decides that certain clauses forming part of vidyas are not mere stutis (arthavadas), but themselves enjoin the meditation. — The legends recorded in the Vedanta-texts are not to be used as subordinate members of acts, but have the purpose of glorifying — as arthavadas — the injunctions with which they are connected (Adhik. IV, 23, 24). — For all these reasons the urdhvare- tasa^ require no actions but only knowledge (Adhik. V, 25). — Nevertheless the actions enjoined by Scripture, such as sacrifices, conduct of certain kinds, &c, are required as conducive to the rise of vidya in the mind (Adhik. VI, 26, 27). — Certain relaxations, allowed by Scripture, of the laws regarding food, are meant only for cases of extreme need (Adhik. VII, 28-31). — The a-sramakarmam are obligatory on him also who does not strive after mukti (Adhik. VIII, lxxvi vedAnta-s6tras. 32-35)* — Those also who, owing to poverty and so on, are anlsrama have claims to vidyi (Adhik. IX, 36-39). — An urdhvaretas cannot revoke his vow (Adhik. X, 40). — Ex- piation of the fall of an urdhvaretas (Adhik. XI, 41, 42). — Exclusion of the fallen urdhvaretas in certain cases (Adhik. XII, 43).
2overty and so on, are anlsrama have claims to vidyi (Adhik. IX, 36-39). — An urdhvaretas cannot revoke his vow (Adhik. X, 40). — Ex- piation of the fall of an urdhvaretas (Adhik. XI, 41, 42). — Exclusion of the fallen urdhvaretas in certain cases (Adhik. XII, 43). — Those meditations, which are connected with subordinate members of the sacrifice, are the business of the priest, not of the ya^*amana (Adhik. XIII, 44-46). — Brz. Up. Ill, 5> 1 enjoins mauna as a third in addition to balya and p&nditya. (Adhik. XIV, 47-49). — By balya is to be understood a childlike innocent state of mind (Adhik. XV, 50). Sutras 51 and 53 discuss, according to R&manu^a, the question when the vidya, which is the result of the means described in III, 4, arises. Sutra 51 treats of that vidyd whose result is mere exaltation (abhyudaya), and states that ' it takes place in the present life, if there is not present an obstacle in the form of a prabalakarmantara (in which latter case the vidyd arises later only), on account of Scripture declaring this (in various passages).'— Sutra 52, ' Thus there is also absence of a definite rule as to (the time of origination of) that knowledge whose fruit is release, it being averred concerning that one also that it is in the same condition (i. e. of sometimes having an obstacle, some- times not). — 5ankara, who treats the two Sutras as two adhikara/zas, agrees as to the explanation of 51, while, putting a somewhat forced interpretation on 52, he makes it out to mean that a more or less is possible only in the case of the sagu^a-vidyds. FOURTH ADHYAYA, PAda I. Adhikara^a I (1, 2). — The meditation on the Atman enjoined by Scripture is not an act to be accomplished once only, but is to be repeated again and again. Adhik. II (3). — The devotee engaged in meditation on Brahman is to view it as constituting his own Self, INTRODUCTION. lx XVU Adhik. Ill (4). — To the rule laid down in the preceding adhikara^a the so-called pratikopasanas, i.e. those medita- tions in which Brahman is viewed under a symbol or out- ward manifestation (as, for instance, mano brahmety upasita) constitute an exception, i. e. the devotee is not to consider the pratika as constituting his own Self. Adhik. IV (5). — In the pratikopasanas the pratika is to be meditatively viewed as being one with Brahman, not Brahman as being one with the pratika. — Ramanu^a takes Sutra 5 as simply giving a reason for the decision arrived at under Sutra 4, and therefore as not constituting a new adhikara^a. Adhik. V (6).
3a is to be meditatively viewed as being one with Brahman, not Brahman as being one with the pratika. — Ramanu^a takes Sutra 5 as simply giving a reason for the decision arrived at under Sutra 4, and therefore as not constituting a new adhikara^a. Adhik. V (6). — In meditations connected with constitu- tives of sacrificial works (as, for instance, ya evasau tapati tarn udgitham upasita) the idea of the divinity, &c. is to be transferred to the sacrificial item, not vice versa. In the example quoted, for instance, the udgitha is to be viewed as Aditya, not Aditya as the udgitha. Adhik. VI (7-10). — The devotee is to carry on his medi- tations in a sitting posture. — vSankara maintains that this rule does not apply to those meditations wThose result is sa^yagdanana ; but the Sutra gives no hint to that effect. Adhik. VI I ( 1 1 ). — The meditations may be carried on at any time, and in any place, favourable to concentration of mind. Adhik. VIII (12). — The meditations are to be continued until death. — .Sankara again maintains that those medita- tions which lead to sa^yagdar^ana are excepted. Adhik. IX (13). — When through those meditations the knowledge of Brahman has been reached, the vidvan is no longer affected by the consequences of either past or future evil deeds. Adhik. X (14). — Good deeds likewise lose their efficiency. — The literal translation of the Sutra is, ' There is likewise non-attachment (to the vidvan) of the other (i.e. of the deeds other than the evil ones, i.e. of good deeds), but on the fall (of the body, i.e. when death takes place)/ The last words of the Sutra, ' but on the fall,' are separated by Sankara from the preceding part of the Sutra and interpreted to mean, ' when death takes place (there results mukti of lxxviii VEDANTA-stfTRAS. the vidvan, who through his knowledge has freed himself from the bonds of works).'- — According to Ramanug-a the whole Sutra simply means, ' There is likewise non-attach- ment of good deeds (not at once when knowledge is reached), but on the death of the vidvan V Adhik. XI (15). — The non-operation of works stated in the two preceding adhikara/zas holds good only in the case of anarabdhakarya works, i. e. those works which have not yet begun to produce their effects, while it does not extend to the arabdhakarya works on which the present existence of the devotee depends. Adhik. XII (16, 17). — From the rule enunciated in Adhik. X are excepted such sacrificial performances as are enjoined permanently (nitya) : so, for instance, the agnihotra, for they promote the origination of knowledge. Adhik.
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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