ho is able and willing to lend a gracious ear to the
supplication of the worshipper.

* * * * *

The present translation of the Vedanta-sutras does not aim at rendering
that sense which their author may have aimed at conveying, but strictly
follows /S/a@nkara's interpretation. The question as to how far the
latter agrees with the views held by Badaraya/n/a has been discussed
above, with the result that for the present it must, on the whole, be
left an open one. In any case it would not be feasible to combine a
translation of /S/a@nkara's commentary with an independent version of
the Sutras which it explains. Similar considerations have determined the
method followed in rendering the passages of the Upanishads referred to
in the Sutras and discussed at length by /S/a@nkara. There also the
views of the commentator have to be followed closely; otherwise much of
the comment would appear devoid of meaning. Hence, while of course
following on the whole the critical translation published by Professor
Max Mueller in the earlier volumes of this Series, I had, in a not
inconsiderable number of cases, to modify it so as to render
intelligible /S/a@nkara's explanations and reasonings. I hope to find
space in the introduction to the second volume of this translation for
making some general remarks on the method to be followed in translating
the Upanishads.

I regret that want of space has prevented me from extracting fuller
notes from later scholiasts. The notes given are based, most of them, on
the /t/ikas composed by Anandagiri and Govindananda (the former of which
is unpublished as yet, so far as I know), and on the Bhamati.

My best thanks are due to Pa/nd/its Rama Mi/s/ra /S/astrin and
Ga@ngadhara /S/astrin of the Benares Sanskrit College, whom I have
consulted on several difficult passages. Greater still are my
obligations to Pa/nd/it Ke/s/ava /S/astrin, of the same institution, who
most kindly undertook to read a proof of the whole of the present
volume, and whose advice has enabled me to render my version of more
than one passage more definite or correct.

Notes:

[Footnote 19: Nanu vidusho z pi setikartavyatakopasananirv/ri/ttaye
v/ri/shyannadiphalanish/t/any eva katha/m/ tesha/m/ virodhad vina/s/a
u/k/yate. Tatraha pate tv iti. /S/arirapate tu tesha/m/ vina/s/a/h/
/s/arirapatad urdhv/m/ tu vidyanugu/n/ad/ri/sh/t/aphalani suk/ri/tani
na/s/yantity artha/h/.]

[Footnote 20: Upalabhyate