The Vedântâ-Sûtras
With Commentary by Râmânuja
translated by George Thibaut
(Sacred Books of the East, Volume 48)
[1904]
First Adhyâya
First Pâda
1. Then therefore the enquiry into Brahman
The Small Pûrvapaksha
The Small Siddhânta
The Great Pûrvapaksha
The Great Siddhânta.
There is no proof of non-differenced substance
Sabda proves difference
Pratyaksha--even of the nirvikalpaka kind--proves difference
The bhedâbheda view is untenable
Inference also teaches difference
Perception does not reveal mere being
Plurality is not unreal
Being and consciousness are not one
The true meaning of Svayamprakâsatva
Consciousness is not eternal
There is no consciousness without object
Consciousness is capable of change
Consciousness is the attribute of a permanent Conscious self
The view that the conscious subject is something unreal, due to the ahamkâra, cannot be maintained
The conscious subject persists in deep sleep
The conscious subject persists in the state of release
In cases of Scripture conflicting with Perception, Scripture is not stronger. The True cannot be known through the Untrue
No scriptural texts teach a Brahman devoid of all difference
Nor do Smriti and Purâna teach such a doctrine
The theory of Nescience cannot be proved
All knowledge is of the Real
Neither Scripture nor Smriti and Purâna teach Nescience
Scripture does not teach that Release is due to the knowledge of a non-qualified Brahman.--the meaning of 'tat tvam asi.'
Summary statement as to the way in which different scriptural texts are to reconciled
Nescience cannot be terminated by the simple act of cognising Brahman as the universal self
The Vedântin aiming to ascertain the nature of Brahman from Scripture,...
2. Brahman is that from which the origin of this world proceed
3. Because Scripture is the source of the knowledge of Brahman
4. The connexion of Scripture with the highest aim of man
5. Seeing that which is not founded on Scripture...
6. ...the word 'seeing' has a secondary (figurative) meaning
7. Because release is taught of him who takes his stand on it
8. And because there is no statement of its having to be set aside
9. And on account of the contradiction of the initial statement
10. On account of (the individual soul) going to the Self
11. On account of the uniformity of view
12. And because it is directly stated in Scripture
13. The Self consisting of Bliss is the highest Self on account of multiplication
14. If, on account of its being a word denoting an effect...
15. And because he is declared to be the cause of thatra
16. And because that (Brahman) which is referred to in the mantra...
17. Not the other, on account of impossibility
18. And on account of the declaration of difference
19. And on account of desire, there is no regard to what is inferred
20. And Scripture teaches the joining of this with that
21. The one within the sun and the eye...
22. And on account of the declaration of difference
23. Ether is Brahman...
24. For the same reason breath is Brahman
25. The light is Brahman...
26. If it be objected that Brahman is not denoted...
27. And thus also, because thus only the designation of the beings...
28. If it be said that Brahman is not recognised...
29. Prâna is Brahman...
30. If it be said that Brahman is not denoted...
31. The instruction given by Indra about himself...
32. If it be said that Brahman is not meant...
Second Pâda
1. Everywhere; because there is taught what is known
2. And because the qualities meant to be stated are possible in Brahman
3. But, on account of impossibility, not the embodied soul
4. And because there is (separate) denotation of the object and the agent
5. On account of the difference of words
6. And on account of Smriti
7. Should it be said that the passage does not refer to Brahman...
8. Should it be said that there is attainment of fruition...
9. The eater is the highest Self on account of there being taken all that is movable and immovable
10. And on account of the topic of the whole section
11. The two entered into the cave...
12. And on account of distinctive qualities
13. The Person within the eye is the highest Self...
14. And on account of the statement as to abode...
15. And on account of the text referring only to what is characterised by pleasure
16. For that very reason that ether is Brahman
17. And on account of the statement of the way of him who has heard the Upanishads
18. Not any other, on account of non-permanency of abode, and of impossibility
19. The internal Ruler ... is the highest Self
20. And not that which Smriti assumes...
21. For both also speak of it as something different
22. That which possesses the qualities of invisibility...
23. Not the two others, on account of distinction and statement of difference
24. And on account of the description of its form
25. Vaisvânara is the highest Self...
26. That which the text refers to is an inferential mark--thus
27. Should it be said that it is not so, on account of the word...
28. For the same reasons not the divinity and the element
29. Gaimini thinks that there is no objection to the word 'Agni'...
30. On account of definiteness; thus Âsmarathya opines
31. On account of meditation, Bâdari thinks
32. On account of imaginative identification, thus Gaimini thinks...
33. Moreover, they record him in that
Third Pâda
Third Pâda: 1. The abode of heaven, earth is the highest Self...
2. And on account of its being declared that to which the released have to resort
3. Not that which is inferred...
4. On account of the declaration of difference
5. On account of the subject-matter
6. And on account of abiding and eating
7. The bhûman is the highest Self
8. And on account of the suitability of the attributes
9. The Imperishable is Brahman, on account of its supporting that which is the end of ether
10. And this supporting springs from command...
11. And on account of the exclusion of what is of another nature than Brahman
12. On account of his being designated as the object of seeing, the highest Self is that object
13. The small ether is Brahman...
14. On account of the going and of the word...
15. And on account of there being observed in that small ether...
16. And on account of the settled meaning
17. If it be said that on account of reference to the other one he is meant; we say no...
18. ... the soul in so far as its true nature has become manifest
19. And the reference has a different meaning
20. If it be said, owing to the scriptural declaration of smallness...
21. And on account of the imitation of that
22. The same is declared by Smriti also
23. On account of the term, the one measured
24. But with reference to the heart, men being qualified
25. Also beings above them, i.e. men...
26. If it be said that there results a contradiction to work; we deny this
27. If it be said that a contradiction will result with regard to words...
28. And for this very reason eternity of the Veda
29. And on account of the equality of names and forms there is no contradiction...
30. On account of the impossibility of qualification...
31. And on account of (meditating on the part of the gods) being in the Light
33. That grief of him arose...
34. And on account of Gânasruti kshattriya-hood being understood
35. On account of the inferential sign further on...
36. On account of the reference to ceremonial purifications...
37. And on account of the procedure, on the ascertainment of the non-being of that
38. And on account of the prohibition of hearing, studying, and performance of (Vedic) matter
39. And on account of Smriti
40. On account of the trembling
41. On account of light being seen
42. The ether, on account of the designation of something different, and so on
43. On account of difference in deep sleep and departing
44. And on account of such words as Lord
Fourth Pâda
Fourth Pâda: 1. If it be said that some mention that which rests on Inference ...
2. But the subtle body, on account of its capability
3. Matter in its subtle state subserves an end...
4. And on account of there being no statement of its being an object of knowledge
5. ... the intelligent Self is meant...
6. And of three only there is this mention and question
7. And as in the case of the 'Great.'
8. On account of there being no special characteristic; as in the case of the cup
9. But she begins with light; for thus some read in their text
10. And on account of the teaching of formation ... there is no contradiction; as in the case of the honey
11. Not from the mention of the number even, on account of the diversity and of the excess
12. The breath, and so on, on the ground of the complementary passage
13. By light, food not being mentioned in the text of some
14. And on account of Brahman as described being declared to be the cause with regard to Ether, and so on
15. From connexion
16. Because it denotes the world
17....the inferential marks of the individual soul and the chief vital air
18. But Gaimini thinks that it has another purport...
19. On account of the connected meaning of the sentences
20. It is a mark indicating that the promissory statement is proved...
21. Because (the soul) when it will depart is such; thus Audulomi thinks
22. On account of Brahman's abiding within the individual soul...
23. Brahman is the material cause...
24. And on account of the statement of reflection
25. And on account of both being directly declared
26. On account of the Self making itself
27. Owing to modification
28. And because it is called the womb
29. Herewith all (texts) are explained, explained
Second Adyaya
First Pâda
First Pâda: 1. ... want of room for other Smritis
2. And on account of the non-perception of truth on the part of others
3. Hereby the Yoga is refuted
4. Not, on account of the difference of character of that; and its being such (appears) from Scripture
5. But there is denotation of the superintending deities, on account of distinction and entering
7. If it be said that the effect is non-existing; we say no
8. On account of such consequences in reabsorption the Vedânta-texts would be inappropriate
9. Not so; as there are parallel instances
10. And on account of the objections to his view
11. Also in consequence of the ill-foundedness of reasoning
12. Should it be said that inference is to be carried on in a different way...
13. Thereby also the remaining theories which are not comprised within the Veda are explained
14. If it be said that from Brahman becoming an enjoyer...
15. The non-difference of the world from that Brahman...
16. And because (the cause) is perceived in the existence of the effect
17. And on account of the existence of that which is posterior
19. And like a piece of cloth
20. And as the different vital airs
21. From the designation of the 'other' as non-different from Brahman...
22. But Brahman is additional, on account of the declaration of difference
23. And as in the analogous case of stones and the like, there is impossibility of that
24. ... as in the case of milk
25. And as in the case of the gods...
26. Or the consequence of the entire Brahman entering into the effect...
27. But on account of Scripture; Brahman's possession of various powers being founded upon the word
28. And thus in the Self; for there are manifold powers
29. And on account of the defects of his view also
30. And the divinity is endowed with all powers, because that is seen
31. Not, on account of the absence of organs...
32. Brahman is not the cause; on account of the world having the nature of what depends on a motive
33. But it is mere sport, as in ordinary life
34. Not inequality and cruelty...
35. If it be said 'not so, on account of non-distinction of deeds'...
36. And because all the attributes are proved to be present in Brahman
Second Pâda
Second Pâda: 1. Not that which is inferred, on account of the impossibility of construction, and on account of activity
2. If it be said--like milk or water; there also intelligence guides
3. And because from the independence of the Pradhâna there would follow the non-existence of what is different from creation
4. Nor like grass and so on; because milk does not exist elsewhere
5. And if you say--as the man and the stone; thus also
6. And on account of the impossibility of the relation of principal and subordinate matter
7. And if another inference be made the result remains unchanged...