In the Introduction to the first volume of the translation of the
'Vedânta-Sûtras with Sankara's Commentary' (vol. xxxiv of this Series) I
have dwelt at some length on the interest which Râmânuja's Commentary
may claim--as being, on the one hand, the fullest exposition of what may
be called the Theistic Vedânta, and as supplying us, on the other, with
means of penetrating to the true meaning of Bâdarâyana's Aphorisms. I do
not wish to enter here into a fuller discussion of Râmânuja's work in
either of these aspects; an adequate treatment of them would, moreover,
require considerably more space than is at my disposal. Some very useful
material for the right understanding of Râmânuju's work is to be found
in the 'Analytical Outline of Contents' which Messrs. M. Rangâkârya and
M. B. Varadarâja Aiyangâr have prefixed to the first volume of their
scholarly translation of the Srîbhâshya (Madras, 1899).
The question as to what the Stûras really teach is a critical, not a
philosophical one. This distinction seems to have been imperfectly
realised by several of those critics, writing in India, who have
examined the views expressed in my Introduction to the translation of
Sankara's Commentary. A writer should not be taxed with 'philosophic
incompetency,' 'hopeless theistic bias due to early training,' and the
like, simply because he, on the basis of a purely critical investigation,
considers himself entitled to maintain that a certain ancient document
sets forth one philosophical view rather than another. I have nowhere
expressed an opinion as to the comparative philosophical value of the
systems of Sankara and Râmânuja; not because I have no definite opinions
on this point, but because to introduce them into a critical enquiry
would be purposeless if not objectionable.
The question as to the true meaning of the Sûtras is no doubt of some
interest; although the interest of problems of this kind may easily be
over-estimated. Among the remarks of critics on my treatment of this
problem I have found little of solid value. The main arguments which I
have set forth, not so much in favour of the adequacy of Râmânuja's
interpretation, as against the validity of Sankarâkârya's understanding
of the Sûtras, appear to me not to have been touched. I do not by any
means consider the problem a hopeless one; but its solution will not be
advanced, in any direction, but by those who will be at the trouble of
submitting the entire body of the Sûtras to a new and detailed
investigation, availing themselves to the full of the help that is to be
derived from the study of all the existing Commentaries.
The present translation of the Srîbhâshya claims to be faithful on the
whole, although I must acknowledge that I have aimed rather at making it
intelligible and, in a certain sense, readable than scrupulously
accurate. If I had to rewrite it, I should feel inclined to go even
further in the same direction. Indian Philosophy would, in my opinion,
be more readily and widely appreciated than it is at present, if the
translators of philosophical works had been somewhat more concerned to
throw their versions into a form less strange and repellent to the
western reader than literal renderings from technical Sanskrit must
needs be in many passages. I am not unaware of the peculiar dangers of
the plan now advocated--among which the most obvious is the temptation
it offers to the translator of deviating from the text more widely than
regard for clearness would absolutely require. And I am conscious of
having failed in this respect in more than one instance. In other cases
I have no doubt gone astray through an imperfect understanding of the
author's meaning. The fact is, that as yet the time has hardly come for
fully adequate translations of comprehensive works of the type of the
Srîbhâshya, the authors of which wrote with reference--in many cases
tacit--to an immense and highly technical philosophical literature which
is only just beginning to be studied, and comprehended in part, by
European scholars.
It gives me great pleasure to acknowledge the help which I have received
from various quarters in preparing this translation. Pandit Gangâdhara
Sâstrin, C. I. E., of the Benares Sanskrit College, has, with unwearying
kindness and patience, supplied me throughout with comments of his own
on difficult sections of the text. Pandit Svâmin Râma Misra Sâstrin has
rendered me frequent assistance in the earlier portion of my task. And
to Mr. A. Venis, the learned Principal of the Benares Sanskrit College,
I am indebted for most instructive notes on some passages of a
peculiarly technical and abstruse character. Nor can I conclude without
expressing my sense of obligation to Colonel G. A. Jacob, whose
invaluable 'Concordance to the Principal Upanishads' lightens to an
incalculable degree the task of any scholar who is engaged in work
bearing on the Vedânta.