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The Vedanta-Sutras with the Commentary by Ramanuja

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The Vedanta-Sutras with the Commentary by Ramanuja The Vedanta−Sutras with the Commentary by Ramanuja Trans. George Thibaut The Vedanta−Sutras with the Commentary by Ramanuja Table of Contents The Vedanta−Sutras with the Commentary by Ramanuja............................................................................1 Trans. George Thibaut.............................................................................................................................1 INTRODUCTION.................................................................................................................................16 FIRST ADHYAYA............................................................................................................................................17 FIRST PADA.........................................................................................................................................17 THE SMALL PURVAPAKSHA...........................................................................................................19 THE SMALL SIDDHANTA.................................................................................................................21 THE GREAT PURVAPAKSHA...........................................................................................................24 THE GREAT SIDDHANTA.................................................................................................................33 There is no proof of non−differenced substance...................................................................................33 Sabda proves difference.........................................................................................................................34 Pratyaksha—even of the nirvikalpaka kind—proves difference...........................................................34 The bhedabheda view is untenable........................................................................................................34 Inference also teaches difference...........................................................................................................35 Perception does not reveal mere being..................................................................................................35 Plurality is not unreal.............................................................................................................................36 Being and consciousness are not one.....................................................................................................37 The true meaning of Svayamprakasatva................................................................................................37 Consciousness is not eternal..................................................................................................................38 There is no consciousness without object..............................................................................................39 Consciousness is capable of change......................................................................................................40 Consciousness is the attribute of a permanent Conscious self...............................................................41 The view that the conscious subject is something unreal, due to the ahamkara, cannot be maintained.............................................................................................................................................43 The conscious subject persists in deep sleep.........................................................................................46 The conscious subject persists in the state of release............................................................................47 In cases of Scripture conflicting with Perception, Scripture is not stronger. The True cannot be known through the Untrue....................................................................................................................48 No scriptural texts teach a Brahman devoid of all difference................................................................50 Nor do Smriti and Purana teach such a doctrine....................................................................................54 The theory of Nescience cannot be proved............................................................................................61 All knowledge is of the Real..................................................................................................................68 Neither Scripture nor Smriti and Purana teach Nescience.....................................................................71 Scripture does not teach that Release is due to the knowledge of a non− qualified Brahman.—the meaning of 'tat tvam asi.'.......................................................................................................................73 Summary statement as to the way in which different scriptural texts are to reconciled........................77 Nescience cannot be terminated by the simple act of cognising Brahman as the universal self...........79 The Vedantin aiming to ascertain the nature of Brahman from Scripture, need not be disconcerted by the Mimamsa−theory of all speech having informing power with regard to actions only..............81 2. (Brahman is that) from which the origin, &c., of this (world proceed).............................................84 3. Because Scripture is the source (of the knowledge of Brahman)......................................................86 4. But that (i.e. the authoritativeness of Scripture with regard to Brahman) exists on account of the connexion (of Scripture with the highest aim of man)....................................................................92 5. On account of seeing (i.e. thinking) that which is not founded on Scripture (i.e. the Pradhana) is not (what is taught by the texts referring to the origination of the world)......................................103 6. If it be said that (the word 'seeing') has a secondary (figurative) meaning; we deny this, on account of the word 'Self' (being applied to the cause of the world)..................................................104 The next following Sutra confirms the same view..............................................................................105 i The Vedanta−Sutras with the Commentary by Ramanuja Table of Contents The Vedanta−Sutras with the Commentary by Ramanuja The Pradhana is not the cause of the world for the following reason also:.........................................105 9. And on account of the contradiction of the initial statement...........................................................105 10. On account of (the individual soul) going to the Self....................................................................105 11. On account of the uniformity of view............................................................................................106 12. And because it is directly stated in Scripture.................................................................................106 13. The Self consisting of Bliss (is the highest Self) on account of multiplication.............................107 14. If, on account of its being a word denoting an effect, (anandamaya be said) not (to denote the highest Self); (we say) no, on account of abundance..........................................................................117 15. And because he is declared to be the cause of thatra.....................................................................117 16. And because that (Brahman) which is referred to in the mantra is declared (to be the anandamaya).......................................................................................................................................117 17. Not the other, on account of impossibility.....................................................................................118 18. And on account of the declaration of difference............................................................................118 19. And on account of desire, there is no regard to what is inferred (i. e. matter)..............................119 20. And Scripture teaches the joining of this (i.e. the individual soul) with that (i.e. bliss) in that (i.e. the anandamaya)..........................................................................................................................119 21. The one within (the sun and the eye); on account of his qualities being declared........................119 22. And on account of the declaration of difference (the highest Self is) other (than the individual souls of the sun, &c.).........................................................................................................121 23. Ether (is Brahman), on account of the characteristic marks..........................................................122 24. For the same reason breath (is Brahman)......................................................................................123 25. The light (is Brahman), on account of the mention of feet............................................................124 26. If it be objected that (Brahman is) not (denoted) on account of the metre being denoted; (we reply) not so, because thus the direction of the mind (on Brahman) is declared; for thus it is seen.....................................................................................................................................................124 27. And thus also, because (thus only) the designation of the beings, and so on, being the (four) feet is possible.....................................................................................................................................124
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