uss in this place the Maya passages of the
Svetasvatara and the Maitrayaniya Upanishads. Reasons which want of
space prevents me from setting forth in detail induce me to believe that
neither of those two treatises deserves to be considered by us when
wishing to ascertain the true immixed doctrine of the Upanishads.]

[Footnote 29: The I/s/vara who allots to the individual souls their new
forms of embodiment in strict accordance with their merit or demerit
cannot be called anything else but a personal God. That this personal
conscious being is at the same time identified with the totality of the
individual souls in the unconscious state of deep dreamless sleep, is
one of those extraordinary contradictions which thorough-going
systematisers of Vedantic doctrine are apparently unable to avoid
altogether.]

[Footnote 30: That section of the introduction in which the point
referred to in the text is touched upon will I hope form part of the
second volume of the translation. The same remark applies to a point
concerning which further information had been promised above on page v.]

[Footnote 31:

Cosi tra questa
Immensita s'annega il pensier mio,
E il naufrago m' e dolce in qnesto mare.
LEOPARDI.
]

VEDANTA-SUTRAS

WITH

/S/A@NKARA BHASHYA.

/S/A@NKARA'S INTRODUCTION

FIRST ADHYAYA.

FIRST PADA.

REVERENCE TO THE AUGUST VASUDEVA!

It is a matter not requiring any proof that the object and the
subject[32] whose respective spheres are the notion of the 'Thou' (the
Non-Ego[33]) and the 'Ego,' and which are opposed to each other as much
as darkness and light are, cannot be identified. All the less can their
respective attributes be identified. Hence it follows that it is wrong
to superimpose[34] upon the subject--whose Self is intelligence, and
which has for its sphere the notion of the Ego--the object whose sphere
is the notion of the Non-Ego, and the attributes of the object, and
_vice versa_ to superimpose the subject and the attributes of the
subject on the object. In spite of this it is on the part of man a
natural[35] procedure--which which has its cause in wrong knowledge--not
to distinguish the two entities (object and subject) and their
respective attributes, although they are absolutely distinct, but to
superimpose upon each the characteristic nature and the attributes of
the other, and thus, coupling the Real and the Unreal[36], to make use
of expressions such as 'That am I,' 'Tha