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Part 11 · VIDEHA MITHILA MAITHILI DISCUSSION CRITICISM SERIES PART 11

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1. 0:00–0:05Chapter 2 Detailed Philosophical Translation Critical and Literary Review
2. 0:05–0:06Chapter 2.
3. 0:06–0:09भार मुईव्छ्दी चचुटु सुट्री वचुज्द्विस्भृदि मिस्वराः
4. 0:09–0:16commentary on Shankara's Brahma Sakra Bhasha, detailed philosophical translation critical
5. 0:16–0:18and literary review.
6. 0:18–0:24Original Sanskrit Vachu's Bhati-Misra Pure Mithaili translation from Sanskrit Gajendra
7. 0:24–0:25Thakur.
8. 0:25–0:30Text reviewed from the Udhvaah subhashya to the end of the Chattusu Tree.
9. 0:30–0:41Roman 6D AYHUP 1st Mithy Lee Fortnightly e-journal is in 2229-547x. This review systematically
10. 0:41–0:47examines the invocation of the work, the Udwaah subsection, the exposition of the first four
11. 0:47–0:53sutras of the Brahma Sutra, the distinctive doctrines of the Bahramu HD school, the
12. 0:53–1:00translator's language strategy style of argument, Indian and Western critical perspectives,
13. 1:00–1:06place in my Thayali literature and the editorial requirements of a future edition.
14. 1:06–1:131. Introduction to the work and the nature of the text under review, among Amiti Hila's
15. 1:13–1:18brightest contributions to the history of Indian philosophy. Vachu's Bhatimisra's
16. 1:18–1:249th century Bhatamu HD is foremost. This commentary on Shankaracharya's Brahmasattrabhashya
17. 1:24–1:31is the foundational work of the Ba'amu HD school of A'viwai Tavei Danta and its author himself
18. 1:31–1:36was a son of a mighty hyla. Yet it is an irony that for more than a thousand years Maitre
19. 1:36–1:41Readers could not reach this philosophical summit of their own land without climbing
20. 1:41–1:47the staircase of Sanskrit. Gajendra Thacker's translation fills that historical absence
21. 1:47–1:54the Chattu Sutri portion of the Ba'amu HD comprising the commentary on Shankar's Advaayay
22. 1:54–2:00Sabhashya and the explanation of the first four Brahmasatras is for the first time available
23. 2:00–2:06in full, faithfully and in pure Mithaili. The text under review contains the material
24. 2:06–2:13from pages 1-491 of the cumulative edition and ends with the Colfin. Here ends the
25. 2:13–2:20The Chattu Sutri Bharmu HD, its structure is as follows, a cover and publication pages,
26. 2:20–2:26B. Amitthaili rendering of the original text of Shankar's Advaayah Sabharsha, see translations
27. 2:26–2:32of Vachu's Bhati's Seven Invokatory Verses, D. A complete translation of the Bharmu HD
28. 2:32–2:37commentary on the Advaayah Sabharsha under the heading Advaayah Sar either commentary
29. 2:37–2:39on the first sutra.
30. 2:39–2:44therefore, now the desire to know Brahman, hathat-o-Brahma jigwayah sa, f the commentary
31. 2:44–2:50on the second sutra from which the birth and so forth of this world proceed jamma jasila
32. 2:50–2:55yata, j the commentary on the third sutra because it is the source of scripture Shastra
33. 2:55–3:01wayo nitvāt, and h the vast commentary on the fourth sutra but that, because of the
34. 3:01–3:07harmonious purport t-u-t-tu saman vayut. The Samanvayatikarana section forms nearly
35. 3:07–3:13one third of the entire book, showing the translator's fidelity to the proportions of the original
36. 3:13–3:14Bar-Am-U-H-D.
37. 3:14–3:201. Introduction to the work and the nature of the text under review-cont.
38. 3:20–3:272. The publication page records the first edition as 2004 and the enlarged edition
39. 3:27–3:34as 2026 that is. The work is the fruit of two decades of mature effort. The publisher
40. 3:34–3:45is the Roman 6DAY High e-Journal established 2000, is in 2229-547x and the book appears
41. 3:45–3:52as part of Roman 6DAY Hus book series. Copyright is jointly in the names of Gage and Drathakar
42. 3:52–3:58and Preeti Thakkar while the original Sanskrit work is described as a classical heritage
43. 3:58–4:04of the Indian philosophical tradition respecting its public character. This editorial judgement
44. 4:04–4:09is commendable. 2. Review of the invocation. But choose
45. 4:09–4:15Bhatthi's seven invocatory verses form the gateway to the bar M.U.H.D. and in translation
46. 4:15–4:21they preserve both their philosophical weight and poetic grace. In the first verse Brahman
47. 4:21–4:26is saluted as of immeasurable bliss and the nature of knowledge, as the Lord who creates
48. 4:26–4:32the false manifestation of the five elements, having made the two forms of indefinable
49. 4:32–4:38Avedia his ministers the seed doctrine of the Bahram-UHD school, the twofold Avedia pointing
50. 4:38–4:44toward concealment and residual impression, slash Mula Avedia and Chula Avedia thus meets
51. 4:44–4:49the reader at the very outset. The metaphor of the minister preserves in translation the
52. 4:49–4:55brilliance of the original political imagery, the translation of the second verse, the
53. 4:55–5:00Vedas are his breath, the five great elements are his sight, the moving and a moving world
54. 5:00–5:07is his smile, and his sleep is the great dissolution gains an intimate beauty from the Mithai Leeward
55. 5:07–5:12Musket, the play of the cosmos descends into the language of home. They follow, in order,
56. 5:12–5:19salutations to the Vedas and Bhava, Martanda, Tilakasam in Mahagana Party, Vyasa II creator
57. 5:19–5:24and an incarnation of Lord Hari's power of knowledge, and Shankar of Stainless Knowledge,
58. 5:24–5:30an ocean of compassion. The humble declaration of the seventh verse, just as water from a royal
59. 5:30–5:37road becomes pure when it falls into the current of the gang at Sothia, insignificant words of people
60. 5:37–5:43like me become sanctified when joined to the lechariah's composition is a beautiful Mitha'ili equivalent
61. 5:43–5:50of the commentator's classical mode of self-positioning by rendering the verses in prose. The translator
62. 5:50–5:56place is preservation of meaning above preservation of meter sound decision for a philosophical
63. 5:56–5:57work.
64. 5:57–6:063. The Adwaiahsar section, translation of Vachu's Bhatti's commentary on Shankar's introduction.
65. 6:06–6:143.1. The grand construction of the Povapakshar, the Ahdmun is not an object of inquiry. Before
66. 6:14–6:18explaining the Yushma Deshmat passage of the Bhashar, the commentary constructs an
67. 6:18–6:24an extended perver-patcher, that about which there is no doubt and knowledge of which serves
68. 6:24–6:30no purpose is not a proper object of inquiry, a pot present in bright light and in contact
69. 6:30–6:35with the visual organ attended by the mind, or the teeth of a crow these two examples
70. 6:35–6:40of what is beyond doubt and what is purposeless retain their wit in translation.
71. 6:40–6:45The luponent then shows step by step that the immediate experience of I exists in
72. 6:45–6:51all beings from worms and insects to gods and sages, that the body is not its substratum
73. 6:51–6:58because recognition from childhood to old age I, who in childhood took delight with my parents.
74. 6:58–7:04Now in old age take delight with my grandchildren transcends bodily difference, that the examples
75. 7:04–7:09of the flower and the thread that binds it, the sublation of a divine body in dream, the
76. 7:09–7:15identity of the self of one who becomes a tiger through yogic power and the cross-operation
77. 7:15–7:21of the senses in what I myself saw, I am now touching up all translated in sequence. The
78. 7:21–7:28everyday example Durga is crying for secondary usage comes naturally into my Thylee. The
79. 7:28–7:34pervapacture reaches its climax in the declaration. Even a thousand scriptures together cannot
80. 7:34–7:40turn a pot into twaft, shruti contrary to experience must be taken in a secondary sense.
81. 7:40–7:46translator preserves this famous Nae'e maxim in a distinctly Mithaile rhythm, bringing
82. 7:46–7:51the aggressiveness of the pervapaxia to life. Thereafter come the alternatives that the
83. 7:51–7:58ahdman is atomic in size or co-extensive with the body, the objection involving consciousness
84. 7:58–8:03in a whole and consciousness in each part, and the refutation of the momentary cognition
85. 8:03–8:08of Buddhism as the locus of I all these arguments against the background of Nae'e
86. 8:08–8:12Buddhism and Mimamsa appear in their proper order.
87. 8:12–8:173.2 resolution of the conflict between Shruti and Perception.
88. 8:17–8:22On the Siddhanta side the commentary shows through indicators of purports such as
89. 8:22–8:26beginning, conclusion and repetition that Shruti presents the
90. 8:26–8:29unconditioned A.H.D Mun repetition establishes the
91. 8:29–8:34importance of the subject as in, art beautiful. Art beautiful, the
92. 8:34–8:39The translation joins Mimamsa terminology with the liveliness of ordinary speech.
93. 8:39–8:45The Aparushaya character of Shruti, its intrinsic validity, and the subtle distinction that
94. 8:45–8:50knowledge born of Shruti does not destroy the practical validity of perception.
95. 8:50–8:53It negates only its ultimate validity.
96. 8:53–8:58The backburn of a Vyetopistemology are rendered in very clear Mithaili.
97. 8:58–9:03The example that the properties of short and long sound, though superimposed upon
98. 9:03–9:09phonemes. Still yield true meanings in forms such as naga and naga, the sublation of prior
99. 9:09–9:15cognition by later cognition in shell silver, and the jayimaini sutra where the earlier
100. 9:15–9:20and later are connected. The earlier side is weaker all the evidentiary material is
101. 9:20–9:26preserved intact. The analysis of secondary usage is a jewel of this section. The secondary
102. 9:26–9:31use of the word Agnihotra for the monthly Agnihotra of the kundapayinamailana, the
103. 9:31–9:37use of lion for a pupil and the established use of the word oil for mustard oil through
104. 9:37–9:43all three examples it is shown that secondary usage presupposes cognition of difference whereas
105. 9:43–9:49in the use of either is no cognition of difference from the body and therefore the usage is not
106. 9:49–9:54secondary but false. This distinction is developed again toward the end of the fourth
107. 9:54–10:01Sutra and the translation maintains terminological consistency in both places.
108. 10:01–10:093.3 The definition of Advaahsa and the debate on Kaya Tavi-Aahda, the appearance elsewhere,
109. 10:09–10:14in a memory-like form of something previously seen, the word-by-word explanation of this
110. 10:14–10:20Bhashya definition of a Tihasa previously seen appearance. Memory form elsewhere is
111. 10:20–10:27translated together with tests for overextension and under extension. The suspicion of overextension
112. 10:27–10:33from recognising camis in the cow kalachi and from the valid recognition of divadatta of pataliputra
113. 10:33–10:39at Mahishmati, the removal of under extension through dream commission, the process of a
114. 10:39–10:44bile disorder in the shell is yellow and sugar is bit of reflection errors in mirror and sheet
115. 10:44–10:51of water, double moon, confusion of direction, the circle of a firebrand, mirage, and a snake
116. 10:51–10:57in bamboo this whole everyday repertory of error is fully carried over into my thylee.
117. 10:57–11:02Thereafter, behind the Basha's phrase some people others gum the scholastic debate over
118. 11:02–11:07theories of error, the Atma-Kyate of the Sortranthicus slash feign another den-outward
119. 11:07–11:12projection of the form of cognition, the Atkyate of the Prapa-Kara non-apprehension
120. 11:12–11:18of the distinction between memory and perception. The memorial character of memory disappears,
121. 11:18–11:24and the enneafate kiyata of Naya Vachu's Bhatti's brilliance in Sarkasam acquires extraordinary
122. 11:24–11:30life in the translation are. May the long-lived gentleman reflect upon this sublating cognition.
123. 11:30–11:36May the beloved of the gods praise his intellect are. What extraordinary good fortune poor
124. 11:36–11:42cognition possesses, that it can attain certainty even through falsity. The Sanskrit tradition
125. 11:42–11:49of irony in debate meets the expressive power of Mithaili, in the refutation of any afekyati.
126. 11:49–11:54The argument that the cognition, the Gavya, is like a cow does not lead one searching for
127. 11:54–12:00a cow toward a Gavya, and the analysis of the sequence of activity in one seeking
128. 12:00–12:05silver failure to apprehend difference right arrow superposition, right arrow inference
129. 12:05–12:09based on Silverhood Right Arrow Action are exact.
130. 12:09–12:153.3 The definition of Udwaah Sa and the debate on KayaTaiVaH.com
131. 12:15–12:222. A banana stalk from sugarcane seeds scorched in a forest fire and the digestive fire of one
132. 12:22–12:28suffering from basmaka disease, these examples of a defect giving a cause the capacity to
133. 12:28–12:34produce a different effect, as well as the fault in an inference whose subject is already
134. 12:34–12:40sublated, such as fire is not hot, are all preserved. Particularly note-worthy is that
135. 12:40–12:45Vachu's Bhatti's self-references. I have already answered this objection in the Naya
136. 12:45–12:50Akhenika and its detailed discussion should be seen in the Brahma-Tathasamiksha are
137. 12:50–12:55retained in the translation. Thus the Mifali reader is naturally introduced to Vachu's
138. 12:55–13:01Bhatti's broader corpus, including the Naya Akhenika and Brahma-Tathasamiksha.
139. 13:01–13:093.4. Establishment of Unerva Chinii Akayati The establishment of indefinability as the
140. 13:09–13:15Siddhanta is the philosophical summit of this section. Water superimposed on rays is neither
141. 13:15–13:22real, nor unreal, nor both real and unreal, because the last alternative is self-contradictory.
142. 13:22–13:27This threefold exclusion defining what is different from both being and non-being,
143. 13:27–13:33together with the subtle preceding argument if the superimposed form were the rays, cognition
144. 13:33–13:38would take the form rays. If it were Ganga water, cognition would take the form water
145. 13:38–13:43of the Ganga, but the cognition is water here, appears in my thaili without omitting a
146. 13:43–13:45single link of the reasoning.
147. 13:45–13:51Mirror appearance is not reality otherwise a thirsty person could descend to the mandikini
148. 13:51–13:57with its rising and falling waves in a mirage and drink its water. This poetic refutation
149. 13:57–14:02is preserved with the full pictorial quality of the original, nor is the grammatical subtlety
150. 14:02–14:08of the CV Thy suffix in an intermingling of truth and falsehood omitted that which is
151. 14:08–14:13not a certain thing becomes as though that very thing evidence of the translation's
152. 14:13–14:15scholastic care.
153. 14:15–14:193.5 Discussion of the Self-Luminosity of the A.H.D.
154. 14:19–14:23Man In the explanation of the Barsha phrase again,
155. 14:23–14:29Now there is an extended debate on the self-luminosity of consciousness, the A.H.T. Mun cannot be
156. 14:29–14:31both agent and object.
157. 14:31–14:36If cognition were inert there would be the fault of a chain of blind men, one holding
158. 14:36–14:42another's hand and falling at every step postulating another cognition leads to infinite
159. 14:42–14:47regress, the witty refutation of a relation based merely on nature.
160. 14:47–14:50If the sun is learned will the father too become learned?
161. 14:50–14:55The objection of a self-luminous consciousness like the light of a firefly rejection of the
162. 14:55–15:01vain and avidin view that the object itself shines, because the object appears limited
163. 15:01–15:07and gross while illumination appears internal and unlimited and finally the conclusion.
164. 15:07–15:13This very illumination which is self-luminous, one and changing, eternal and without parts
165. 15:13–15:15is the inner self.
166. 15:15–15:21The analysis of Chaitra's going to the city in terms of object and agent is also preserved.
167. 15:21–15:27The patience with which the translator unfolds this most difficult section sentenced by sentence
168. 15:27–15:33is both a test and a demonstration of the capacity of my Thayli philosophical prose.
169. 15:33–15:433.6 Udhsarpon the non-objectifiable ahdmon, the analogy of space and jay diva hood, both
170. 15:43–15:48the principal answer based on immediate experience and the second answer given in the manner
171. 15:48–15:55of a mature argument, and there is no such rule in this matter translated in sequence.
172. 15:55–16:00The superimposition of staying below upon imperceptible space by children, that is,
173. 16:00–16:05undiscriminating people. The analogy of a vast inverted bowl made of sapphire, and the
174. 16:05–16:10attribution of the colours of blue lotus petals and rows of royal swans are beautifully
175. 16:10–16:16rendered in Mithaeli. Just as space appears divided through the limiting adjuncts of
176. 16:16–16:23pot, jar and vessel, so jivahood arises through the intellect, mind and body imagined by Avadiat
177. 16:23–16:27the jiva formed through the apparent union of not this and this, becomes the object
178. 16:27–16:33of the eager commission and mutual dependence is avoided through the Cden Sprout principle
179. 16:33–16:38the entire fabric of the theory of Atyasa is preserved intact.
180. 16:38–16:463.7 Definition of Avila idea, the operation of Prime Mahna and the analogy with animals.
181. 16:46–16:52The wise call atilasa of the above described form avidya and the determination of the real
182. 16:52–16:57nature of a thing distinct from that is called knowledge, this paired definition of false
183. 16:57–17:02cognition and right cognition, and the clarification that the soul cause of all evil is the
184. 17:02–17:08superimposition of the non-self upon the inner self. Not the illusion of silver in a shell
185. 17:08–17:14are clear. The dependence of the status of Noah upon a Tiasa it is not intelligible that
186. 17:14–17:20a person devoid of the notions I and mine regarding body and senses could be the Noah. The analysis
187. 17:20–17:26of the operation of instruments through the example of the weaver and the non-agents of
188. 17:26–17:31the unattached A.H.D. Munna all presented step by step. The famous Barsha passage
189. 17:31–17:37comparing humans with animals fleeing from a man with a raised stick, approaching upon
190. 17:37–17:43seeing green grass. Even a learned man withdrawing from a fierce person with a raised sword
191. 17:43–17:49is so natural in Maithaile that a rural scene stands directly before the reader. The analysis
192. 17:49–17:55of eligibility for scriptural action, the distinction in eligibility for the Shaiina
193. 17:55–18:00sacrifice one who has conquered the enemy called Anger is eligible for the prohibition
194. 18:00–18:05one who remains under the control of the enemy called Anger is eligible for the teaching
195. 18:05–18:11of the Shayna and similar rights, and the four examples of superimposition involving cast
196. 18:11–18:18stage of life, and age a king should perform the Rajasuya sacrifice. A householder should
197. 18:18–18:23marry a woman of the same cast, one whose hair is black should tend the sacred fire,
198. 18:23–18:28one whose disease is incurable should enter the water and give up life. All this scholastic
199. 18:28–18:35material is faithfully preserved. 3.7 Definition of Avila idea, the operation
200. 18:35–18:39of Primaechanar and the analogy with animals, Kant.
201. 18:39–18:452. At the conclusion of the chapter section come the two forms of superimposition expressed
202. 18:45–18:50as I in mind superimposition of attributes and superimposition of their substrate. Till
203. 18:50–18:56I experience I myself am healthy slash unhealthy through the health or illness of son and
204. 18:56–19:03wife, the attribution of qualities of the senses I am mute, one-eyed, deaf, blind and qualities
205. 19:03–19:08of the inner organ desire, attention, doubt, determination, and the declaration of the
206. 19:08–19:14Shari Yuka Mimamsa for the removal of the cause of this evil and the attainment of knowledge
207. 19:14–19:20of the oneness of the self. The whole Vedanta begins the entire introduction reaches completion
208. 19:20–19:25here. The fact that even thousands of times of roped snake illusion do not alter the
209. 19:25–19:31nature of the rope, and that repeated practice of right knowledge eradicates the impressions
210. 19:31–19:36of error becomes a bridge to the explanation of the sutras that follows.
211. 19:36–19:434. First Sutra, therefore, now, the desire to know Brahman, Athartha, Brahma, Jigwaya,
212. 19:43–19:48Hsar. 4.1 analysis of the word Athar, at the beginning
213. 19:48–19:54of the exposition of the sutra, the word Jnasa is taken to indicate both doubt and
214. 19:54–20:00result. The nature of attaining what is already attained is illustrated by the necklace already
215. 20:00–20:07lying upon one's own neck. And the terms mimamsa, chastra and sutra are explained for possible
216. 20:07–20:13meanings of the word atha sequence. Commencement with examples such as atha toyam jaya tishma,
217. 20:13–20:19atha shadanashya sanam and atha yoganashya sanam or spiciousness and entitlement through reference
218. 20:19–20:23to what precedes are tested by false scholastic method.
219. 20:23–20:28In rejecting auspiciousness, examples are given of the sound of a drum or conch and the
220. 20:28–20:33sight of a water-filled pitch abroad for some other purpose, while the SM Riti that
221. 20:33–20:39Om and Apha these two words first emerged from Brahma's throat is reconciled by treating
222. 20:39–20:41the mere sound as auspicious.
223. 20:41–20:47The priority of inquiry is protected through the example of secondary reference in the
224. 20:47–20:52the staff holder recites the permission and response, where staff stands for its bearer
225. 20:52–20:57this subtle mim and so reasoning is also preserved intact.
226. 20:57–20:584.2.
227. 20:58–21:03refutation of the necessary sequence of karma and knowledge, and the real place of karma,
228. 21:03–21:10the position that inquiry into Brahman follows inquiry into Dharma is raised at length and
229. 21:10–21:16refuted. In the course of this, realization of Brahman is shown to fall outside all four
230. 21:16–21:21kinds of affected results something produced, modified, purified, or attained with the four
231. 21:21–21:28examples of a lump of dough, paddy and rice, sprinkling a mortar and milking a cow. Also
232. 21:28–21:33included are the invalidity of an imagined fire for a person shivering from cold, the
233. 21:33–21:38example of the curtain being removed before a dancer, the impossibility of certainty
234. 21:38–21:44arising from the recurring doubt post or man, the analogy of direct apprehension of the
235. 21:44–21:50notes Shajja and so forth through musical practice and the sequence of hearing, reflection, and
236. 21:50–21:57meditation upon tativamasi. Various views concerning action are discussed, removal of impurity,
237. 21:57–22:03formation of a disposition, discharge of the three debts, and combined separate application
238. 22:03–22:09with the example of the Kādhira sacrificial post and the Badārayana Sutra is cited to
239. 22:09–22:14to the effect that because of the scriptural statements concerning sacrifice and so forth,
240. 22:14–22:20all are required for the cultivation of Brahman, as in the case of the horse. Yet in the final
241. 22:20–22:25position action is only a remote aid. From obligatory action comes the destruction of
242. 22:25–22:31sin, from the purity of intellect, from the dispassion, and from that inquiry. The
243. 22:31–22:37Gita statement for the sage who wishes to attain yoga action is said to be the means,
244. 22:37–22:42Number one established in yoga tranquility is the means is reconciled with the argument.
245. 22:42–22:47The doctrine of necessary sequence is refuted by the Jabala Shruti.
246. 22:47–22:52One may renounce directly from the stage of a student and by on the very day dispassion
247. 22:52–22:55arises one should renounce.
248. 22:55–23:00This entire network of proofs is systematically arranged in the translation.
249. 23:00–23:064.2 refutation of the necessary sequence of karma and knowledge and the real place
250. 23:06–23:13of Karma Kant. 2. In the explanation of austerity, the translator's practical discernment shines,
251. 23:13–23:19not one who observes a total fast because he would die. A mid-dry scholastic discussion,
252. 23:19–23:24such a straightforward sentence, brings a smile to the reader and faithfully reflects
253. 23:24–23:30the intention of the original, the discussion of sequence involving the vessel for milking,
254. 23:30–23:36the Darshaporni Mayesh Sa and Soma writes, and the Ruh of immediate sequence in the context
255. 23:36–23:42of piercing the heart the entire Mimmsaka apparatus of textual order, location, principle
256. 23:42–23:46purpose, and actual performance is likewise not omitted.
257. 23:46–23:534.3 The Fourfold Discipline and the word Atta, discrimination between the eternal
258. 23:53–23:59and non-eternal, dispassion toward the enjoyment of results here and hereafter, the disciplines
259. 23:59–24:04beginning with tranquility and restraint, and the desire for liberation the exposition
260. 24:04–24:10of this forefall discipline is among the most flowing portions of the work. The dilemma
261. 24:10–24:15concerning discrimination, if certainty has arisen, Brahman is already known. If there
262. 24:15–24:21is only general knowledge, dispassion does not arise and its solution through a general
263. 24:21–24:26distinction between the eternal and non-eternal on the basis of the qualities of the substrate
264. 24:26–24:32are presented, followed by a lively chain of examples used by the perverpature against
265. 24:32–24:37Dispassion, bringing a fish with bones and taking only the edible portion.
266. 24:37–24:43Paddy with husk, a farmer who does not abandon seed for fear of wild animals, not abandoning
267. 24:43–24:49food for fear of beggars, and the shruti statement we have drunk, soma, we have become immortal.
268. 24:49–24:54The sedanta responds that even the finest cook cannot separate poison from food in
269. 24:54–24:59which poison has been mixed with honey and eat only the honey, and that the statement
270. 24:59–25:04about immortality through Soma must be taken secondarily in light of the Puranic saying
271. 25:04–25:11that Continuance until Dissolution is called immortality. The whole section becomes a celebration
272. 25:11–25:17of my Thylee prose. In the explanation of Tranquility and Restraint, the agrarian
273. 25:17–25:22analogy of calm and trained calf becomes fit to draw a plow or cart roots the sense of
274. 25:22–25:28the original in the soil. The list of temporal measures moment, Muher to watch, day,
275. 25:28–25:34fortnight, fortnight, month, season, half year, year, yuga, the duration of the four yugas,
276. 25:34–25:39manvantara dissolution, and great dissolution is preserved intact along with contemplation
277. 25:39–25:44of the threefold suffering from satya loka down to avasai.
278. 25:44–25:494.4 analysis of the compound in brahmana and the object of inquiry
279. 25:49–25:55This section is historically important. The earlier commentators explanation of the compound
280. 25:55–26:02as a dative Brahmin Jnasa. Inquiry for Brahmin should here be understood as rejected. Vachu's
281. 26:02–26:08Bhatti thus refutes a pre-Shankaran or divergent commentated tradition that took the dative
282. 26:08–26:14compound and establishes the genitive tapurusha through Katiayana's rule concerning the relation
283. 26:14–26:19between a base substance and its modification in a dative compound as in would for the
284. 26:19–26:25sacrificial post. The debate over whether the genitive denotes an object relation
285. 26:25–26:31or a residual relation is presented through such questions as, after seeing the sun or
286. 26:31–26:34moon does the question arise, to whom does this belong?
287. 26:34–26:39But on hearing the word knowledge, why should one not ask knowledge of what?
288. 26:39–26:44The automatic inclusion of residual matters belonging to Brahman through implication is
289. 26:44–26:49compared to understanding the attendance when one hears the king goes here.
290. 26:49–26:55The possible meanings of the word Brahman-Brahmana cast in Brahma-Hatia, the Vedda in Brahmajam
291. 26:55–27:00and the Supreme Self in the Noah of Brahman becomes Brahman are resolved by the definition
292. 27:00–27:03supplied in the next sutra.
293. 27:03–27:084.4 analysis of the compound in Brahmana and the object of inquiry-cont.
294. 27:08–27:142. In reply to the famous objection based on the alternative known and unknown, the
295. 27:14–27:20attributes eternal, pure, conscious, free, omniscient, and omnipotent Brahman are explained
296. 27:20–27:25one by one. Eternity negates the suffering of decay, purity negates suffering due to
297. 27:25–27:32limiting adjuncts, and consciousness establishes self-luminosity and bliss. Brahman is known
298. 27:32–27:37as the self even to ordinary farmers whose feet are covered with dust. Their followers
299. 27:37–27:42are historical survey of the diversity of views about the nature of the self, the
300. 27:42–27:46lofiata view of the conscious body, the doctrine that the senses are the self,
301. 27:46–27:53doctrine that mind is the self, momentary cognition, voidism, an agent and enjoyer that passes
302. 27:53–27:58from body to body, the merely enjoying self in the direction of Sankhya, an omniscient
303. 27:58–28:04God distinct from the Jiva, and finally the evatic position that Ishaara is the self of
304. 28:04–28:10that very enjoying Jiva. This entire philosophical map, together with disagreements over the
305. 28:10–28:16The meanings of both Tatt and Ti-Van gives the Mithaile reader a small encyclopedia of
306. 28:16–28:18Indian philosophy.
307. 28:18–28:23The section concludes with the statement of purpose, a person who accepts any one of these
308. 28:23–28:29views without examination will be deprived of the highest good and will come to harm.
309. 28:29–28:315.
310. 28:31–28:37Second Sutra from which the birth and so forth of this world precede Jammar Jyasi-La-Yata,
311. 28:37–28:43The perverpacture against defining Brahman begins by observing that experienced objects
312. 28:43–28:48are limited, impure, inert and perishable, whereas Brahman is their opposite.
313. 28:48–28:53Definition through Brahman's own qualities seems impossible because those qualities are
314. 28:53–28:54not independently known.
315. 28:54–29:00The sedanta establishes an indirect defining mark because the world arises from Brahman.
316. 29:00–29:05The world may serve as a mark of Brahman just as the sun's reaching different places
317. 29:05–29:12serves as a mark of its motion. This solar analogy carries the classical explanation of an indirect
318. 29:12–29:19mark beautifully into Maithai Li. The new to-gender of Gemadhi is explained through grammatical economy,
319. 29:19–29:24origination, continuance, and dissolution are taken as the intended three, and Yasker's
320. 29:24–29:31six modifications of being birth, existence, growth, transformation, decline, and destruction
321. 29:31–29:38are subsumed under the three, growth under origination, as when cloth becomes larger by two threads,
322. 29:38–29:43the three transformations of dharma, characteristic and state under origination,
323. 29:43–29:49as illustrated by gold and bracelet, and decline under destruction. This entire
324. 29:49–29:54neruk to discussion, together with the statement that only the origination, continuance,
325. 29:54–29:59and destruction spoken of in the Vedda are intended makes the dependence on Shruti
326. 29:59–30:04Be clear. The establishment of an omniscient and omnipotent cause from the diversity of
327. 30:04–30:09the universe begins with the world as divided by name and form furnished with many agents
328. 30:09–30:15and enjoyers and fixed in an orderly manner by place. Time, cause, action and result
329. 30:15–30:21whose design and arrangement are difficult even to imagine mentally. The intelligent
330. 30:21–30:26production of a pot by a potter is used as an analogy. The causal claims of Pradhana.
331. 30:26–30:33them planetary deities, charts, inherent nature, and non-being are rejected, and an extraordinary
332. 30:33–30:40set of examples of regular order is given. Some creatures arise only in particular regions,
333. 30:40–30:44such as the Blackbuck, some at particular times, such as the Coo-Hoo's call, some
334. 30:44–30:50through particular causes, such as the impregnation of cranes through thunder at the beginning
335. 30:50–30:55of the rains. These nature images retain their native fragrance in Maifai-Li, the
336. 30:55–31:02distinction between agent and enjoyer cook and ritual priest as agents. The ancestors
337. 31:02–31:08in Shraddha and the sun in the Vaishanara sacrifice as enjoyers is also rendered precisely.
338. 31:08–31:155. Second Sutra, from which the birth and so forth of this world precede Jammadhyasila
339. 31:15–31:20Yatacont. 2. The decisive turn of the section is the statement that the Sutra does not
340. 31:20–31:26point to an independent inference but presents Vedantic statements. The purpose of the Sutras
341. 31:26–31:32is to string the Vedantic statements together like flowers on a garland thread. The Taitiriya
342. 31:32–31:37passage from the Brihvaruna Dialg that from which these beings are born that is Brahman
343. 31:37–31:42and a passage from the U.N. and a valley are cited as decisive. Brahman's status as
344. 31:42–31:48material cause, together with Avadhyya, is explained through the rope as material basis
345. 31:48–31:54of the snake together with ignorance. The Naya example of a proposition blocked by birth.
346. 31:54–32:00A barren woman is a mother is given, and a place is allowed for reasoning supported by Shruti,
347. 32:00–32:06that is, reflection. Along with the Shruti the intelligent learned man reaches the country of
348. 32:06–32:12Gannhara. The difference in means of knowledge between Inquiry into Dharma and Inquiry into
349. 32:12–32:17Brahman here knowledge culminates in direct experience and the first presentation of
350. 32:17–32:23the distinction between object determined and person determined cognition are also included.
351. 32:23–32:30An object does not admit the option that it is this way or that way, that it exists or does not exist,
352. 32:30–32:37unlike ritual options such as taking the Shadashi Cup in the Ataratra offering before after sun rays.
353. 32:37–32:40All these points prepare the ground for the fourth sutra.
354. 32:40–32:486. Third Sutra, because it is the source of scripture Shastra-Wyonitvart, the translation
355. 32:48–32:56gives both scripturally accepted interpretations of this Sutra in order. First, Brahman's omniscience
356. 32:56–33:01is established because Brahman is the cause of scripture which approaches omniscience
357. 33:01–33:06the source of the vast body of scripture composed of the Rigveda and so forth, filled with
358. 33:06–33:12With countless branches of knowledge, illuminating all things like a torch is Brahman.
359. 33:12–33:17From the example of Panini and Grammar comes the general principle that the author possesses
360. 33:17–33:20knowledge broader than the subject matter of that treatise.
361. 33:20–33:26The ineffable difference is among the sweetness of sugarcane juice, milk, and jaggery illustrate
362. 33:26–33:30the superiority of the speaker's knowledge over expression.
363. 33:30–33:36The saying barley pudding is not salty conveys very little effort, and the shruti describes
364. 33:36–33:42the Vedas as like the breath of this great beading. The ten branches of knowledge, including Purana,
365. 33:42–33:48Naya and Mimamsa are also mentioned as supplements to the Vedas. The second interpretation is
366. 33:48–33:55that scripture is the womb or source of Brahman in the sense of beading its means of knowledge.
367. 33:55–34:01Knowledge of Brahman's distinctive, extraordinary nature arises only from scripture. This removes
368. 34:01–34:07the suspicion that the Jammadi Sutra was intended as an independent inferential sign. The relation
369. 34:07–34:13of mutual support between the two interpretations. The following sutra confirms the first sutra
370. 34:13–34:19is made clear. 6. Third Sutra, because it is the source of
371. 34:19–34:24scripture Shastra Wyonitvatkant. 2. The discussion of the itinality of the Vedda
372. 34:24–34:30in this context is especially valuable. Even the Mimamsakha who regards phonemes as
373. 34:30–34:37His eternal must accept the non-eternality of words and sentences in their specific sequence.
374. 34:37–34:38Manifestation itself is non-eternal.
375. 34:38–34:42The striking analogy of dance teacher and pupil is offered.
376. 34:42–34:48The pupil imitates the sequence of the teacher's bodily movements, not those very movements
377. 34:48–34:49themselves.
378. 34:49–34:53Likewise in the transmission of Vedic recitation, the J.Y.E.
379. 34:53–34:59Mayne position, which denies creation and dissolution and posits a beginningless chain
380. 34:59–35:04of study is reconciled with the followers of Vailasa according to whom the Omniscient
381. 35:04–35:10Supreme self creates the Vedda in the same sequence as in a previous creation. In no
382. 35:10–35:16creation does Brahminicide become a source of merit, nor an ashenetire source of sin
383. 35:16–35:21just as fire never wets and water never burns this is the statement of fixed natural
384. 35:21–35:27properties. The meaning of Aparushaya accepted by both sides is the absence of complete
385. 35:27–35:33freedom on the part of an author. This entire analysis of Vedic authority becomes available
386. 35:33–35:40in Mithaili here with unusual depth. Finally, the nature of Inquiry into Brahman as dependent
387. 35:40–35:46on scripture. The Sutra author begins the Inquiry into Brahman while subject to the
388. 35:46–35:51authority of scripture, not through reasoning independent of scripture sets the stage for
389. 35:51–35:56the fourth sutra. 7. Fourth Sutra, but that, because of the
390. 35:56–36:04harmonious purport to uttussama and vayut. 7.1 Paul Vapakshap, the action orientation of
391. 36:04–36:10the Vedda. The Samanvayet Hikharana is the largest and most debate-intensive portion
392. 36:10–36:15of the work. The pervapaksha stands upon the Mimamsaka doctrine that the purpose of
393. 36:15–36:20scripture is to teach action. Satants about existing things are either redundant, as
394. 36:20–36:26in there is fruit on the riverbank, or dependent upon other means of knowledge. Vedanta must
395. 36:26–36:32therefore be either subordinate to injunction, teaching the agent or deity, or itself enjoin
396. 36:32–36:38acts such as meditation, or constitute an injunction to meditate on Brahman for one who
397. 36:38–36:44desires mortality the theory of Pratapati Vidhai, the J. Y. E. Maini Sutra that because a sentence
398. 36:44–36:50His unity with an injunction. It praises the injunction is invoked. The Mimamsaka effort
399. 36:50–36:57to preserve the uparushaya nature of the Veda by postulating an unseen result is answered
400. 36:57–37:03by showing the overextension that would result if an unseen result were similarly postulated
401. 37:03–37:09for Buddhist sentences in joining worship of Achaitiya. The experiential objection is
402. 37:09–37:15raised that even after hearing tat-tivamasi worldly conditions such as pleasure pain and fear remain
403. 37:15–37:21as before and the existing self is made an auxiliary to injunction through the analogy of the
404. 37:21–37:28sacrificial post and the Ahavania fire. The entire fortress of the pervapacture is erected in the
405. 37:28–37:34translation at full strength. In keeping with the ethics of scholastic debate, Vachu's Bhatti's
406. 37:34–37:39His method is not to weaken the opponent before defeating him.
407. 37:39–37:467.2 independent Phaliditi through Samanvaya The foundational statement of the Siddhanta
408. 37:46–37:51all Vedantic statements converge upon Brahman with one and the same purport is supported
409. 37:51–37:54by clusters of Truti such as O gentle one.
410. 37:54–37:59This was being alone in the beginning, one without a second, and the self alone was
411. 37:59–38:04this in the beginning, by the unity of beginning and conclusion, with recollection of the
412. 38:04–38:10Upamsayaja principle and by the fault involved in abandoning what has been directly stated
413. 38:10–38:13and imagining what has not been stated.
414. 38:13–38:16This analysis of purport is well structured.
415. 38:16–38:21In defending the intrinsic validity of the Vedda, the distinction is made that dependence
416. 38:21–38:27does not arise because an object exists, it arises because a sentence is a human composition,
417. 38:27–38:33together with the example of perception arising from the stable causal capacity of the senses.
418. 38:33–38:39subtle point in the theory of knowledge is preserved in translation.
419. 38:39–38:467.3. The Eternity of Liberation. Rejection of the Four Modes of Effective Result. The sequential
420. 38:46–38:52refutation of the Four Possibilities that Liberation is produced, modified, purified
421. 38:52–38:58or attained forms the backbone of this eddhikrana. A modified thing like curd and a produced
422. 38:58–39:03thing like a pot can never be eternal. In refuting attainment, the beautiful analogy
423. 39:03–39:09of Bowman and boat is used, leaving behind the changing bank, foam and waves. One reaches
424. 39:09–39:15the waveless, quiet, clear, stable middle, just as Brahman is ever attained because it
425. 39:15–39:20is all-pervading in refuting purification. Both the addition of a quality Ahibiscus flower
426. 39:20–39:26coloured with lac juice and removal of a defector mirror rubbed with brick powder are shown
427. 39:26–39:31to be impossible in Brahman. The A.H.D. Munn is denied to be a locus of action. Action
428. 39:31–39:35performed on something else cannot benefit it.
429. 39:35–39:40Publishing a mirror does not purify a jewel, and purity through bathing seping water or
430. 39:40–39:45wearing the sacred thread belongs empirically to the Jeeva, like the heroine's fragrance
431. 39:45–39:47superimposed upon her companion.
432. 39:47–39:53The distinction between enjoyer and witness in the Two Birds mantra is also included.
433. 39:53–39:58The conclusion, apart from these four modes there is no fifth way by which action could
434. 39:58–40:01enter liberation, therefore apart from knowledge.
435. 40:01–40:08not even the shadow of action enters liberation, is among the finest lines of the translation.
436. 40:08–40:147.3 The Eternity of Liberation, rejection of the four modes of affected result-cont.
437. 40:14–40:212. In the same sequence comes the distinction between immutable eternity and continuity through
438. 40:21–40:28transformation, with objections to both total and partial transformation, an extended refutation
439. 40:28–40:33of Bedabhedevada through the discussion of co-reference in Gold, Bracelet and Earring.
440. 40:33–40:38The counter-example, a pot is not said to be the jujube contained in it, and though
441. 40:38–40:43Chaitra and Matra sit on the same seat, Chaitra is not said to be Matra.
442. 40:43–40:48The fact that one may know from afar that an ornament is gold while not knowing that
443. 40:48–40:53it is an Earring, and the fault of mutual dependence in difference and non-difference.
444. 40:53–40:58The position of immutable reality is decided through the Shruti.
445. 40:58–41:02Clay alone is real in the doctrine of name as merely a verbal beginning.
446. 41:02–41:07The body of Shruti passages making liberation appear to have a beginning and end.
447. 41:07–41:09The note of Brahman becomes Brahman.
448. 41:09–41:11The knot of the heart is cut.
449. 41:11–41:16O Janaka, you have attained fearlessness, is interpreted Vamad as I became Manu.
450. 41:16–41:17I became the sun.
451. 41:17–41:21The principle of immediate connection illustrated by standing there.
452. 41:21–41:28sings and the naeis sutra sequence in which suffering, birth, activity defects and false
453. 41:28–41:34knowledge disappear one after another irrespectfully but only partially accepted, all these sections
454. 41:34–41:40come into my thaili without leaving any knot of argument unresolved.
455. 41:40–41:467.4 Knowledge as object determined, the shadow of injunction and the fruitfulness of statements
456. 41:46–41:53about established reality. Knowledge, although a mental modification, is nevertheless object-determined.
457. 41:53–41:59This Bhāshādoctrine is established by distinguishing superimpositional meditations such as the mind
458. 41:59–42:05indeed is fire, Gautama which is person-determined from cognition of a familiar fire as fire
459. 42:05–42:11which is object-determined and by the self-established knowledge of the identity of Brahman and
460. 42:11–42:16and a h d mun arising from the power of an Upanishadic sentence, like the experience
461. 42:16–42:22of a pot in bright light. The function of apparently injunctive statements such as it is to be
462. 42:22–42:28seen is explained among injunctions blunted like a knife used on stone. They turn outward
463. 42:28–42:34facing people away from the objects of natural activity and set them flowing toward the
464. 42:34–42:40inward self. This is translated along with references to the Brihadayu Anyaka statements
465. 42:40–42:48all this that is, is the Self 2.4.6 by what and whom would one see? 4.5.15, the Self
466. 42:48–42:56is Brahman 2.5.19, if a person knows the Self as I am this 4.4.12 and Bhagavad Gita
467. 42:56–43:0415.20. Supplying these original locations is a valuable service to the student-reader.
468. 43:04–43:09In establishing the fruitfulness of statements about established reality, two unforgettable
469. 43:09–43:15passages of the Bahrami Uht retain their full radiance in translation. The first is the
470. 43:15–43:20onate prose description of Mount Sumeru, made of gold and rock washed by the stream of the
471. 43:20–43:26mandikini descending from Brahmaloka Delightful with the voices of crystal-like birds as
472. 43:26–43:31an example of a declarative statement that gives pleasure. The second is the famous
473. 43:31–43:36story of the Dravidian who does not know the Arya language. The messenger says,
474. 43:36–43:41Devadatta may your prosperity increase, a son has been born to you, and the Dravidian
475. 43:41–43:47infers comprehension of the sentence from seeing Devadatta's hurrapilation and his eyes and
476. 43:47–43:52face blooming like a fully opened lotus. Thus the power of words is learned in relation
477. 43:52–43:58to established realities as well. This ep making argument in the philosophy of language,
478. 43:58–44:04which became a basis of later Vedantic discussion of verbal cognition, is so vivid in my thaili
479. 44:04–44:11that it reads like a story. 7.5. Analysis of negation and the distinction
480. 44:11–44:16between figurative and false cognition. The analysis of a Brahmana should not be killed
481. 44:16–44:22the negative particle's capacity to indicate absence. The Pahudasa construction of the
482. 44:22–44:28Prajapati vow do not look at the rising sun, the knowledge of absence that subsides
483. 44:28–44:34by itself like a fire whose fuel has been exhausted, and the striking Amaranwarya analogy
484. 44:34–44:40when the armour is removed. If no arrow strikes, the warrior's life is not immediately destroyed,
485. 44:40–44:46presents the entire mimosa analysis of cessation and non-engagement with rare clarity in the
486. 44:46–44:51translation. It is joined by the child's acquisition of word power from the behaviour
487. 44:51–44:57of elders, with examples such as when there is fever, eat suitable food and do not give
488. 44:57–45:02you a ring to a snake, and by analysis of the causal sequence from knowledge of what
489. 45:02–45:10accomplishes the desired end to desire to action. 7.5. Analysis of negation and the distinction
490. 45:10–45:16between figurative and false cognition count. 2. The final section distinguishes figurative
491. 45:16–45:22and false ego cognition. The primary meaning of lion in a mained animal, its secondary meaning
492. 45:22–45:28in a brave man, and the error of one ignorant of the difference, mistaking a post for a man in
493. 45:28–45:34Evening Twilight, the behaviour even of the learned like Shepherds and Goat-Herders, the
494. 45:34–45:40figurative identification in relation to sons and the like, as in Vaka is a Nox, versus
495. 45:40–45:46false self-cognition in relation to body and the like Jivan Mukti is then established,
496. 45:46–45:52one who has abandoned wealth and identification with wealth has no fear of theft, the Shruti
497. 45:52–45:58says, just as a snake's discarded slough lies dead and cast off upon an anthill,
498. 45:58–46:03So this body lies there, and a Samriti evidence from the section on the person of steady wisdom
499. 46:03–46:05is cited.
500. 46:05–46:11These passages embody the practical fruit of Advaita, the analogy of an endless chain
501. 46:11–46:16of the blind for the beginningless body relation, the rejection of agency merely because of nearness
502. 46:16–46:22to a king, and the final doctrine I am brahman in this knowledge all injunctions and
503. 46:22–46:27all other means of knowledge come to an end together with the practical validity attached
504. 46:27–46:33to distinctions among Noah's until the Self is ascertained and support from Mie Isha Shruti,
505. 46:33–46:38one who knows Vidya and Avidya together for destroying Avidya through Avidya, bring the
506. 46:38–46:43logical circle of the work to completion. The justification for beginning a separate
507. 46:43–46:49treatise, if its purport were an injunction to meditate, then its beginning would already
508. 46:49–46:55have occurred in the treatise that begins with Athartodharma Jainasa returns by implication
509. 46:55–47:00to the first sutra and closes the argument from the standpoint of literary structure,
510. 47:00–47:08this ring composition deserves notice. Eight distinctive features of the Bha-Ram-UHD school
511. 47:08–47:14as available in this portion. Many C doctrines of the Bha-Ram-UHD school are present in the
512. 47:14–47:20Chattu Sutri portion and the translation allows them to emerge clearly at the invocations to
513. 47:20–47:26kinds of indefinable avadhyā and later the mention of the destruction of the two forms,
514. 47:26–47:32concealment and impression. Bhī avadhyā is not said to reside in Brahman but in the Jīva,
515. 47:32–47:38the bottom UHD doctrine that the Jīva is the locus of avadhyā which forms the basis of its
516. 47:38–47:43difference from the Romans 6th Iuh Nāvū that Brahman is the locus. See the description of
517. 47:43–47:50realization of Brahman as realization born of reflection, the experiential modification of the
518. 47:50–47:56inner organ into the form of Brahman, together with the causal role of nided diosuhna established
519. 47:56–48:02by positive and negative concomitants, the Bhārāma-Uhti approach in which verbal testimony
520. 48:02–48:07gives immediate knowledge and the transformation of mind gives immediate knowledge.
521. 48:07–48:13Dya-tilāsa depends upon non-apprehension of difference. Our B.Y.I. does assimilation
522. 48:13–48:18of prabhākāra material into a process of superimposition rooted in failure to
523. 48:18–48:24Abraham difference, and Eva choose but ease a say of a TUN triesthat untrap personality
524. 48:24–48:30glimpsed through self-references to the Nayaq Nica and Brahmata for Samic Shia. Without
525. 48:30–48:35adding any interpretive commentary of his own, the translator remains faithful to the text
526. 48:35–48:41and lets these doctrines reach the reader fulfilling the classical ideal of translator
527. 48:41–48:42invisibility.
528. 48:42–48:499. The art of translation and richness of language. The greatest achievement of this
529. 48:49–48:55translation is that it fulfills its pledge of pure Mithai Li while preserving terminological
530. 48:55–49:01precision. Its strategy can be seen at three levels. First, the handling of technical terms,
531. 49:01–49:08where Sanskrit terms such as a tiasa, ani-ovakaniya, samanad, karana, pratidabhaina, anyani-ashreya,
532. 49:08–49:13Arthur Patty, Simeo Geprithaktha, Q'Thasta, and Yupidhana are indispensable. They are
533. 49:13–49:18retained, but each is accompanied by a Mithili explanation at first use.
534. 49:18–49:24Second, Maitrelyzation of Sentence Structure. Long Sanskrit sentences woven from compounds
535. 49:24–49:30are broken into expressions such as the point is supposed. What is being said is, he
536. 49:30–49:35answers this by and this is the intention, so that the pace and pauses of scholastic
537. 49:35–49:41debate become clear. The rendering of Nanu, I suppose, is so consistent that the reader
538. 49:41–49:47never loses track of the movement between Purva-Patcha and Siddhanta. Third, the judicious use of
539. 49:47–49:53native idiom, one blind man holds another blind man's hand and falls at every step.
540. 49:53–49:58Bali-Pudding is not salty. Even a thousand scriptures together cannot turn a pot into
541. 49:58–50:04cloth. Even a thousand craftsmen cannot make cloth out of a pot. Inquiry into something
542. 50:04–50:09meaningless, like examining the teeth of an arrow all these passages transform Sanskrit
543. 50:09–50:16logical maxims into Mothaili folk's speech. In word choice, native expressions for light,
544. 50:16–50:23darkness, smile, calf, ring, slough, antel, twilight haze, chippard, husk, mortar, weaver,
545. 50:23–50:28and potter give philosophical prose the scent of lived life, yet seriousness is nowhere
546. 50:28–50:33weakened by excessive rusticity, agreement of gender and number, the respectful verbal
547. 50:33–50:39form used for Brahman, the A. H. D. Munn, and the Lecharya as distinct from the ordinary
548. 50:39–50:44form and the discipline restriction of the Nocturne to only the two specified dotted
549. 50:44–50:50retroflex letters make the stability of spelling throughout the text noteworthy to the reviewer
550. 50:50–50:54and bear witness to the labour of the audit corrected edition.
551. 50:54–50:589. The art of translation and richness of language-cont.
552. 50:58–51:042. From the standpoint of translation theory, the work belongs to the category faithful
553. 51:04–51:10to meaning but independent in expression. It never departs from the original sequence of reasoning,
554. 51:10–51:15examples and proofs. Yet its sentence structure is holy maithaile.
555. 51:15–51:22Numbed source references, including locations in the Brihadai Uanyaka and Bhagavad Gita,
556. 51:22–51:28increase its usefulness to readers. Even in the most difficult passages such as the discussion
557. 51:28–51:33of Bhavana, the verbal root conveys the sense of production, the divisions of injunction
558. 51:33–51:40into fruit injunction, application injunction, performance injunction, and origin injunction,
559. 51:40–51:45and the analysis of what is enjoined in the sentence concerning the Agnaya sacrifice the
560. 51:45–51:50translation remains readable without loss of meaning. This is constructive work to
561. 51:50–51:56to warden my thylee technical vocabulary of Mimamsa with far-reaching significance.
562. 51:56–52:0310. Evaluation from Indian and Western critical perspectives, measured by the standards of
563. 52:03–52:10Indian poetics. This translation is an exemplar of the quality of Prasada clarity of expression
564. 52:10–52:16despite profundity of meaning and evenness. A uniform compositional style is its abiding
565. 52:16–52:20feature as classical prose. From the perspective of Vatkrok the Vachu's
566. 52:20–52:26butty's ironic obliquity, poor cognitions, good fortune, unfortunate partialities preserved
567. 52:26–52:32in translation, giving flavour to scholastic debate. Brahman without attributes is the
568. 52:32–52:38basis of the peaceful rasup while the play of reasoning appears as its transitory mood.
569. 52:38–52:43From the standpoint of propriety, the three decisions to render verses in prose retain
570. 52:43–52:49technical terminology and use proverbs with discrimination are all appropriate.
571. 52:49–52:55In the language of Western translation theory, this translation balance is a source-oriented
572. 52:55–53:01strategy faithful to the original, with a target-oriented strategy faithful to the reader,
573. 53:01–53:06complete fidelity to the source in the structure of reasoning, complete fidelity to the target
574. 53:06–53:08language in expression.
575. 53:08–53:13Mahurma-Hermann-Yutik perspective. It is a translation of a commentary, a reconstructive
576. 53:13–53:19interpretation of an interpretation and this double responsibility maintaining the levels
577. 53:19–53:24of Shankar's Barsha sentence and Vachu's Bhatti's commentary sentence. It is met by
578. 53:24–53:30a clear separation between quoted Barsha passages and expository prose. From the
579. 53:30–53:35standpoint of intellectual history, the discussions in this text of theories of
580. 53:35–53:41erud self luminosity, the object determined slash person determined distinction, and the
581. 53:41–53:47capacity of statements about established realities to produce verbal cognition of a rich material
582. 53:47–53:54for comparative study by students of modern epistemology, semantics and philosophy of consciousness.
583. 53:54–54:00Through the medium of Mithaeli, this dialogue has now become possible. This is the intellectual
584. 54:00–54:03historical contribution of the translation.
585. 54:03–54:1011. Its place in Mithaili literature and in the context of Roman 60-le-wihar. Vachuse
586. 54:10–54:16Bati-Misra was a faithful, this proud statement is repeatedly made in Mithaili, but his works
587. 54:16–54:22were not in Mithaili. This translation turns that pride into a body of text. Within Roman
588. 54:22–54:2860-le-wihar's books series, a Mithaili bridge is being built to classical Sanskrit
589. 54:28–54:34works and the inclusion of a philosophical work such as the Bar-M-U-H-D proves that my
590. 54:34–54:40Thaili is not only a language of songs and stories but also a capable vehicle for the
591. 54:40–54:45most rigorous scholastic debate. The inner connection of this translation with
592. 54:45–54:51MIT Highler's Naya Mimamsa tradition in which Vachu's Bhatti himself stands, followed
593. 54:51–54:56by the Tattva Sintimani line of Gangesha Upadi-Aya is clear. The Bar-M-U-H-D's
594. 54:56–55:02debates over error and validity are part of the background to later Navier and Iyer. Therefore,
595. 55:02–55:09the availability of the Bar-Muhd in Mithaili constitutes a reclamation of Amity Hialah's
596. 55:09–55:15own intellectual history. At university level it is fit to serve as a foundational text
597. 55:15–55:21for philosophy courses, research, and training in scholastic debate through Mithaili.
598. 55:21–55:2912. Some observations and suggestions. Amid the overall accuracy, a few subtle points
599. 55:29–55:34deserve attention in a future edition. One the former parochia occurs seven times in
600. 55:34–55:41the text whereas the correct a parochia occurs four times. This variation should be standardised.
601. 55:41–55:47Two the copyright line prints pretty thacker. The intended form appears to be pretty thacker.
602. 55:47–55:53Re-in-ear enumeration of the three transformations, where the sentence according to the characteristic
603. 55:53–55:56of Dharma three types are stated occurs.
604. 55:56–56:02The numbered list does not follow immediately-ended explanation comes in the next paragraph.
605. 56:02–56:05A linking sentence could make the flow easier.
606. 56:05–56:10For for greater usefulness, a future edition could add a Mithai Lee Sanskrit glossary of
607. 56:10–56:17technical terms, typographical differentiation among the sutra, basha and tika levels and
608. 56:17–56:23an index of a tika-rana's. These are suggestions for refinement, not a catalogue of faults.
609. 56:23–56:30The small number of slips in this fast text of pages 1491 itself proves the success of
610. 56:30–56:33the audit process.
611. 56:33–56:3413. Conclusion
612. 56:34–56:41Gaijindra Thakkar's translation of the Chattusu Tri-Bha M-U-H-D is a standard setting work in
613. 56:41–56:47the history of Mitha-Li prose. It performs three tasks at once, it transfers Vachus Bhattis
614. 56:47–56:53Edifice of reasoning intact into Mitha-Li, creates a Mitha-Li model of the technical
615. 56:53–57:00vocabulary of Mimamsa, Naya and Vedanta, and brings Amiti Hila's own philosophical heritage
616. 57:00–57:06back into Amiti Hila's own language. From the subtlest debate on theories of error in the
617. 57:06–57:12Adwaya-H Sabasha to the vast scholastic argument of the Saman Veyad Hikharana, no link in the
618. 57:12–57:18reasoning breaks and nowhere does the language become strained. Just as water from a royal
619. 57:18–57:23road becomes pure when it falls into the current of the Ganga Vachu's Bhatti's humble
620. 57:23–57:29declaration can be reversed and applied to this translation. The Acharya's stream of
621. 57:29–57:35the Ganga has now reached the Royal Road of a Mighty Highler and every traveller may bathe
622. 57:35–57:40in it. This work will remain a reference pillar for Mithaeli philosophical literature for a
623. 57:40–57:46long time and readers of this edition will naturally await the arrival in Mithaeli of
624. 57:46–57:52the rest of the Bahramu HD from the remaining portion of the first chapter through the fourth chapter.
625. 57:52–57:5914. Overall Judgment The importance of this pure Mithaili rendering
626. 57:59–58:06of the Chattusu Tri Ba Amu H.T. lies not merely in the fact that a Sanskrit philosophical work
627. 58:06–58:11has become available in Mithaili. Its real achievement is that the sequence of reasoning
628. 58:11–58:18on such extremely difficult subjects as a Tirasa avadya in definability, the self-luminosity
629. 58:18–58:24of the A. H. D. Munn, the practical and ultimate limits of means of knowledge, the relation
630. 58:24–58:29between action and knowledge, the eternity of liberation, the independent validity of
631. 58:29–58:34Vedantic statements, and the experience of the identity of Brahman and A. H. D. Munn
632. 58:34–58:42proceeds in Mithaili without breaking. Because the sequence of examples, pervapaksha, reply,
633. 58:42–58:47renewed objection, solution, and conclusion is preserved, the reader sees not merely
634. 58:47–58:53conclusions but the entire process of scholastic debate. In this respect, the work is concrete
635. 58:53–58:58evidence of the capacity, discipline and future of my Thaili philosophical prose.

Plain text

Chapter 2 Detailed Philosophical Translation Critical and Literary Review Chapter 2. भार मुईव्छ्दी चचुटु सुट्री वचुज्द्विस्भृदि मिस्वराः commentary on Shankara's Brahma Sakra Bhasha, detailed philosophical translation critical and literary review. Original Sanskrit Vachu's Bhati-Misra Pure Mithaili translation from Sanskrit Gajendra Thakur. Text reviewed from the Udhvaah subhashya to the end of the Chattusu Tree. Roman 6D AYHUP 1st Mithy Lee Fortnightly e-journal is in 2229-547x. This review systematically examines the invocation of the work, the Udwaah subsection, the exposition of the first four sutras of the Brahma Sutra, the distinctive doctrines of the Bahramu HD school, the translator's language strategy style of argument, Indian and Western critical perspectives, place in my Thayali literature and the editorial requirements of a future edition. 1. Introduction to the work and the nature of the text under review, among Amiti Hila's brightest contributions to the history of Indian philosophy. Vachu's Bhatimisra's 9th century Bhatamu HD is foremost. This commentary on Shankaracharya's Brahmasattrabhashya is the foundational work of the Ba'amu HD school of A'viwai Tavei Danta and its author himself was a son of a mighty hyla. Yet it is an irony that for more than a thousand years Maitre Readers could not reach this philosophical summit of their own land without climbing the staircase of Sanskrit. Gajendra Thacker's translation fills that historical absence the Chattu Sutri portion of the Ba'amu HD comprising the commentary on Shankar's Advaayay Sabhashya and the explanation of the first four Brahmasatras is for the first time available in full, faithfully and in pure Mithaili. The text under review contains the material from pages 1-491 of the cumulative edition and ends with the Colfin. Here ends the The Chattu Sutri Bharmu HD, its structure is as follows, a cover and publication pages, B. Amitthaili rendering of the original text of Shankar's Advaayah Sabharsha, see translations of Vachu's Bhati's Seven Invokatory Verses, D. A complete translation of the Bharmu HD commentary on the Advaayah Sabharsha under the heading Advaayah Sar either commentary on the first sutra. therefore, now the desire to know Brahman, hathat-o-Brahma jigwayah sa, f the commentary on the second sutra from which the birth and so forth of this world proceed jamma jasila yata, j the commentary on the third sutra because it is the source of scripture Shastra wayo nitvāt, and h the vast commentary on the fourth sutra but that, because of the harmonious purport t-u-t-tu saman vayut. The Samanvayatikarana section forms nearly one third of the entire book, showing the translator's fidelity to the proportions of the original Bar-Am-U-H-D. 1. Introduction to the work and the nature of the text under review-cont. 2. The publication page records the first edition as 2004 and the enlarged edition as 2026 that is. The work is the fruit of two decades of mature effort. The publisher is the Roman 6DAY High e-Journal established 2000, is in 2229-547x and the book appears as part of Roman 6DAY Hus book series. Copyright is jointly in the names of Gage and Drathakar and Preeti Thakkar while the original Sanskrit work is described as a classical heritage of the Indian philosophical tradition respecting its public character. This editorial judgement is commendable. 2. Review of the invocation. But choose Bhatthi's seven invocatory verses form the gateway to the bar M.U.H.D. and in translation they preserve both their philosophical weight and poetic grace. In the first verse Brahman is saluted as of immeasurable bliss and the nature of knowledge, as the Lord who creates the false manifestation of the five elements, having made the two forms of indefinable Avedia his ministers the seed doctrine of the Bahram-UHD school, the twofold Avedia pointing toward concealment and residual impression, slash Mula Avedia and Chula Avedia thus meets the reader at the very outset. The metaphor of the minister preserves in translation the brilliance of the original political imagery, the translation of the second verse, the Vedas are his breath, the five great elements are his sight, the moving and a moving world is his smile, and his sleep is the great dissolution gains an intimate beauty from the Mithai Leeward Musket, the play of the cosmos descends into the language of home. They follow, in order, salutations to the Vedas and Bhava, Martanda, Tilakasam in Mahagana Party, Vyasa II creator and an incarnation of Lord Hari's power of knowledge, and Shankar of Stainless Knowledge, an ocean of compassion. The humble declaration of the seventh verse, just as water from a royal road becomes pure when it falls into the current of the gang at Sothia, insignificant words of people like me become sanctified when joined to the lechariah's composition is a beautiful Mitha'ili equivalent of the commentator's classical mode of self-positioning by rendering the verses in prose. The translator place is preservation of meaning above preservation of meter sound decision for a philosophical work. 3. The Adwaiahsar section, translation of Vachu's Bhatti's commentary on Shankar's introduction. 3.1. The grand construction of the Povapakshar, the Ahdmun is not an object of inquiry. Before explaining the Yushma Deshmat passage of the Bhashar, the commentary constructs an an extended perver-patcher, that about which there is no doubt and knowledge of which serves no purpose is not a proper object of inquiry, a pot present in bright light and in contact with the visual organ attended by the mind, or the teeth of a crow these two examples of what is beyond doubt and what is purposeless retain their wit in translation. The luponent then shows step by step that the immediate experience of I exists in all beings from worms and insects to gods and sages, that the body is not its substratum because recognition from childhood to old age I, who in childhood took delight with my parents. Now in old age take delight with my grandchildren transcends bodily difference, that the examples of the flower and the thread that binds it, the sublation of a divine body in dream, the identity of the self of one who becomes a tiger through yogic power and the cross-operation of the senses in what I myself saw, I am now touching up all translated in sequence. The everyday example Durga is crying for secondary usage comes naturally into my Thylee. The pervapacture reaches its climax in the declaration. Even a thousand scriptures together cannot turn a pot into twaft, shruti contrary to experience must be taken in a secondary sense. translator preserves this famous Nae'e maxim in a distinctly Mithaile rhythm, bringing the aggressiveness of the pervapaxia to life. Thereafter come the alternatives that the ahdman is atomic in size or co-extensive with the body, the objection involving consciousness in a whole and consciousness in each part, and the refutation of the momentary cognition of Buddhism as the locus of I all these arguments against the background of Nae'e Buddhism and Mimamsa appear in their proper order. 3.2 resolution of the conflict between Shruti and Perception. On the Siddhanta side the commentary shows through indicators of purports such as beginning, conclusion and repetition that Shruti presents the unconditioned A.H.D Mun repetition establishes the importance of the subject as in, art beautiful. Art beautiful, the The translation joins Mimamsa terminology with the liveliness of ordinary speech. The Aparushaya character of Shruti, its intrinsic validity, and the subtle distinction that knowledge born of Shruti does not destroy the practical validity of perception. It negates only its ultimate validity. The backburn of a Vyetopistemology are rendered in very clear Mithaili. The example that the properties of short and long sound, though superimposed upon phonemes. Still yield true meanings in forms such as naga and naga, the sublation of prior cognition by later cognition in shell silver, and the jayimaini sutra where the earlier and later are connected. The earlier side is weaker all the evidentiary material is preserved intact. The analysis of secondary usage is a jewel of this section. The secondary use of the word Agnihotra for the monthly Agnihotra of the kundapayinamailana, the use of lion for a pupil and the established use of the word oil for mustard oil through all three examples it is shown that secondary usage presupposes cognition of difference whereas in the use of either is no cognition of difference from the body and therefore the usage is not secondary but false. This distinction is developed again toward the end of the fourth Sutra and the translation maintains terminological consistency in both places. 3.3 The definition of Advaahsa and the debate on Kaya Tavi-Aahda, the appearance elsewhere, in a memory-like form of something previously seen, the word-by-word explanation of this Bhashya definition of a Tihasa previously seen appearance. Memory form elsewhere is translated together with tests for overextension and under extension. The suspicion of overextension from recognising camis in the cow kalachi and from the valid recognition of divadatta of pataliputra at Mahishmati, the removal of under extension through dream commission, the process of a bile disorder in the shell is yellow and sugar is bit of reflection errors in mirror and sheet of water, double moon, confusion of direction, the circle of a firebrand, mirage, and a snake in bamboo this whole everyday repertory of error is fully carried over into my thylee. Thereafter, behind the Basha's phrase some people others gum the scholastic debate over theories of error, the Atma-Kyate of the Sortranthicus slash feign another den-outward projection of the form of cognition, the Atkyate of the Prapa-Kara non-apprehension of the distinction between memory and perception. The memorial character of memory disappears, and the enneafate kiyata of Naya Vachu's Bhatti's brilliance in Sarkasam acquires extraordinary life in the translation are. May the long-lived gentleman reflect upon this sublating cognition. May the beloved of the gods praise his intellect are. What extraordinary good fortune poor cognition possesses, that it can attain certainty even through falsity. The Sanskrit tradition of irony in debate meets the expressive power of Mithaili, in the refutation of any afekyati. The argument that the cognition, the Gavya, is like a cow does not lead one searching for a cow toward a Gavya, and the analysis of the sequence of activity in one seeking silver failure to apprehend difference right arrow superposition, right arrow inference based on Silverhood Right Arrow Action are exact. 3.3 The definition of Udwaah Sa and the debate on KayaTaiVaH.com 2. A banana stalk from sugarcane seeds scorched in a forest fire and the digestive fire of one suffering from basmaka disease, these examples of a defect giving a cause the capacity to produce a different effect, as well as the fault in an inference whose subject is already sublated, such as fire is not hot, are all preserved. Particularly note-worthy is that Vachu's Bhatti's self-references. I have already answered this objection in the Naya Akhenika and its detailed discussion should be seen in the Brahma-Tathasamiksha are retained in the translation. Thus the Mifali reader is naturally introduced to Vachu's Bhatti's broader corpus, including the Naya Akhenika and Brahma-Tathasamiksha. 3.4. Establishment of Unerva Chinii Akayati The establishment of indefinability as the Siddhanta is the philosophical summit of this section. Water superimposed on rays is neither real, nor unreal, nor both real and unreal, because the last alternative is self-contradictory. This threefold exclusion defining what is different from both being and non-being, together with the subtle preceding argument if the superimposed form were the rays, cognition would take the form rays. If it were Ganga water, cognition would take the form water of the Ganga, but the cognition is water here, appears in my thaili without omitting a single link of the reasoning. Mirror appearance is not reality otherwise a thirsty person could descend to the mandikini with its rising and falling waves in a mirage and drink its water. This poetic refutation is preserved with the full pictorial quality of the original, nor is the grammatical subtlety of the CV Thy suffix in an intermingling of truth and falsehood omitted that which is not a certain thing becomes as though that very thing evidence of the translation's scholastic care. 3.5 Discussion of the Self-Luminosity of the A.H.D. Man In the explanation of the Barsha phrase again, Now there is an extended debate on the self-luminosity of consciousness, the A.H.T. Mun cannot be both agent and object. If cognition were inert there would be the fault of a chain of blind men, one holding another's hand and falling at every step postulating another cognition leads to infinite regress, the witty refutation of a relation based merely on nature. If the sun is learned will the father too become learned? The objection of a self-luminous consciousness like the light of a firefly rejection of the vain and avidin view that the object itself shines, because the object appears limited and gross while illumination appears internal and unlimited and finally the conclusion. This very illumination which is self-luminous, one and changing, eternal and without parts is the inner self. The analysis of Chaitra's going to the city in terms of object and agent is also preserved. The patience with which the translator unfolds this most difficult section sentenced by sentence is both a test and a demonstration of the capacity of my Thayli philosophical prose. 3.6 Udhsarpon the non-objectifiable ahdmon, the analogy of space and jay diva hood, both the principal answer based on immediate experience and the second answer given in the manner of a mature argument, and there is no such rule in this matter translated in sequence. The superimposition of staying below upon imperceptible space by children, that is, undiscriminating people. The analogy of a vast inverted bowl made of sapphire, and the attribution of the colours of blue lotus petals and rows of royal swans are beautifully rendered in Mithaeli. Just as space appears divided through the limiting adjuncts of pot, jar and vessel, so jivahood arises through the intellect, mind and body imagined by Avadiat the jiva formed through the apparent union of not this and this, becomes the object of the eager commission and mutual dependence is avoided through the Cden Sprout principle the entire fabric of the theory of Atyasa is preserved intact. 3.7 Definition of Avila idea, the operation of Prime Mahna and the analogy with animals. The wise call atilasa of the above described form avidya and the determination of the real nature of a thing distinct from that is called knowledge, this paired definition of false cognition and right cognition, and the clarification that the soul cause of all evil is the superimposition of the non-self upon the inner self. Not the illusion of silver in a shell are clear. The dependence of the status of Noah upon a Tiasa it is not intelligible that a person devoid of the notions I and mine regarding body and senses could be the Noah. The analysis of the operation of instruments through the example of the weaver and the non-agents of the unattached A.H.D. Munna all presented step by step. The famous Barsha passage comparing humans with animals fleeing from a man with a raised stick, approaching upon seeing green grass. Even a learned man withdrawing from a fierce person with a raised sword is so natural in Maithaile that a rural scene stands directly before the reader. The analysis of eligibility for scriptural action, the distinction in eligibility for the Shaiina sacrifice one who has conquered the enemy called Anger is eligible for the prohibition one who remains under the control of the enemy called Anger is eligible for the teaching of the Shayna and similar rights, and the four examples of superimposition involving cast stage of life, and age a king should perform the Rajasuya sacrifice. A householder should marry a woman of the same cast, one whose hair is black should tend the sacred fire, one whose disease is incurable should enter the water and give up life. All this scholastic material is faithfully preserved. 3.7 Definition of Avila idea, the operation of Primaechanar and the analogy with animals, Kant. 2. At the conclusion of the chapter section come the two forms of superimposition expressed as I in mind superimposition of attributes and superimposition of their substrate. Till I experience I myself am healthy slash unhealthy through the health or illness of son and wife, the attribution of qualities of the senses I am mute, one-eyed, deaf, blind and qualities of the inner organ desire, attention, doubt, determination, and the declaration of the Shari Yuka Mimamsa for the removal of the cause of this evil and the attainment of knowledge of the oneness of the self. The whole Vedanta begins the entire introduction reaches completion here. The fact that even thousands of times of roped snake illusion do not alter the nature of the rope, and that repeated practice of right knowledge eradicates the impressions of error becomes a bridge to the explanation of the sutras that follows. 4. First Sutra, therefore, now, the desire to know Brahman, Athartha, Brahma, Jigwaya, Hsar. 4.1 analysis of the word Athar, at the beginning of the exposition of the sutra, the word Jnasa is taken to indicate both doubt and result. The nature of attaining what is already attained is illustrated by the necklace already lying upon one's own neck. And the terms mimamsa, chastra and sutra are explained for possible meanings of the word atha sequence. Commencement with examples such as atha toyam jaya tishma, atha shadanashya sanam and atha yoganashya sanam or spiciousness and entitlement through reference to what precedes are tested by false scholastic method. In rejecting auspiciousness, examples are given of the sound of a drum or conch and the sight of a water-filled pitch abroad for some other purpose, while the SM Riti that Om and Apha these two words first emerged from Brahma's throat is reconciled by treating the mere sound as auspicious. The priority of inquiry is protected through the example of secondary reference in the the staff holder recites the permission and response, where staff stands for its bearer this subtle mim and so reasoning is also preserved intact. 4.2. refutation of the necessary sequence of karma and knowledge, and the real place of karma, the position that inquiry into Brahman follows inquiry into Dharma is raised at length and refuted. In the course of this, realization of Brahman is shown to fall outside all four kinds of affected results something produced, modified, purified, or attained with the four examples of a lump of dough, paddy and rice, sprinkling a mortar and milking a cow. Also included are the invalidity of an imagined fire for a person shivering from cold, the example of the curtain being removed before a dancer, the impossibility of certainty arising from the recurring doubt post or man, the analogy of direct apprehension of the notes Shajja and so forth through musical practice and the sequence of hearing, reflection, and meditation upon tativamasi. Various views concerning action are discussed, removal of impurity, formation of a disposition, discharge of the three debts, and combined separate application with the example of the Kādhira sacrificial post and the Badārayana Sutra is cited to to the effect that because of the scriptural statements concerning sacrifice and so forth, all are required for the cultivation of Brahman, as in the case of the horse. Yet in the final position action is only a remote aid. From obligatory action comes the destruction of sin, from the purity of intellect, from the dispassion, and from that inquiry. The Gita statement for the sage who wishes to attain yoga action is said to be the means, Number one established in yoga tranquility is the means is reconciled with the argument. The doctrine of necessary sequence is refuted by the Jabala Shruti. One may renounce directly from the stage of a student and by on the very day dispassion arises one should renounce. This entire network of proofs is systematically arranged in the translation. 4.2 refutation of the necessary sequence of karma and knowledge and the real place of Karma Kant. 2. In the explanation of austerity, the translator's practical discernment shines, not one who observes a total fast because he would die. A mid-dry scholastic discussion, such a straightforward sentence, brings a smile to the reader and faithfully reflects the intention of the original, the discussion of sequence involving the vessel for milking, the Darshaporni Mayesh Sa and Soma writes, and the Ruh of immediate sequence in the context of piercing the heart the entire Mimmsaka apparatus of textual order, location, principle purpose, and actual performance is likewise not omitted. 4.3 The Fourfold Discipline and the word Atta, discrimination between the eternal and non-eternal, dispassion toward the enjoyment of results here and hereafter, the disciplines beginning with tranquility and restraint, and the desire for liberation the exposition of this forefall discipline is among the most flowing portions of the work. The dilemma concerning discrimination, if certainty has arisen, Brahman is already known. If there is only general knowledge, dispassion does not arise and its solution through a general distinction between the eternal and non-eternal on the basis of the qualities of the substrate are presented, followed by a lively chain of examples used by the perverpature against Dispassion, bringing a fish with bones and taking only the edible portion. Paddy with husk, a farmer who does not abandon seed for fear of wild animals, not abandoning food for fear of beggars, and the shruti statement we have drunk, soma, we have become immortal. The sedanta responds that even the finest cook cannot separate poison from food in which poison has been mixed with honey and eat only the honey, and that the statement about immortality through Soma must be taken secondarily in light of the Puranic saying that Continuance until Dissolution is called immortality. The whole section becomes a celebration of my Thylee prose. In the explanation of Tranquility and Restraint, the agrarian analogy of calm and trained calf becomes fit to draw a plow or cart roots the sense of the original in the soil. The list of temporal measures moment, Muher to watch, day, fortnight, fortnight, month, season, half year, year, yuga, the duration of the four yugas, manvantara dissolution, and great dissolution is preserved intact along with contemplation of the threefold suffering from satya loka down to avasai. 4.4 analysis of the compound in brahmana and the object of inquiry This section is historically important. The earlier commentators explanation of the compound as a dative Brahmin Jnasa. Inquiry for Brahmin should here be understood as rejected. Vachu's Bhatti thus refutes a pre-Shankaran or divergent commentated tradition that took the dative compound and establishes the genitive tapurusha through Katiayana's rule concerning the relation between a base substance and its modification in a dative compound as in would for the sacrificial post. The debate over whether the genitive denotes an object relation or a residual relation is presented through such questions as, after seeing the sun or moon does the question arise, to whom does this belong? But on hearing the word knowledge, why should one not ask knowledge of what? The automatic inclusion of residual matters belonging to Brahman through implication is compared to understanding the attendance when one hears the king goes here. The possible meanings of the word Brahman-Brahmana cast in Brahma-Hatia, the Vedda in Brahmajam and the Supreme Self in the Noah of Brahman becomes Brahman are resolved by the definition supplied in the next sutra. 4.4 analysis of the compound in Brahmana and the object of inquiry-cont. 2. In reply to the famous objection based on the alternative known and unknown, the attributes eternal, pure, conscious, free, omniscient, and omnipotent Brahman are explained one by one. Eternity negates the suffering of decay, purity negates suffering due to limiting adjuncts, and consciousness establishes self-luminosity and bliss. Brahman is known as the self even to ordinary farmers whose feet are covered with dust. Their followers are historical survey of the diversity of views about the nature of the self, the lofiata view of the conscious body, the doctrine that the senses are the self, doctrine that mind is the self, momentary cognition, voidism, an agent and enjoyer that passes from body to body, the merely enjoying self in the direction of Sankhya, an omniscient God distinct from the Jiva, and finally the evatic position that Ishaara is the self of that very enjoying Jiva. This entire philosophical map, together with disagreements over the The meanings of both Tatt and Ti-Van gives the Mithaile reader a small encyclopedia of Indian philosophy. The section concludes with the statement of purpose, a person who accepts any one of these views without examination will be deprived of the highest good and will come to harm. 5. Second Sutra from which the birth and so forth of this world precede Jammar Jyasi-La-Yata, The perverpacture against defining Brahman begins by observing that experienced objects are limited, impure, inert and perishable, whereas Brahman is their opposite. Definition through Brahman's own qualities seems impossible because those qualities are not independently known. The sedanta establishes an indirect defining mark because the world arises from Brahman. The world may serve as a mark of Brahman just as the sun's reaching different places serves as a mark of its motion. This solar analogy carries the classical explanation of an indirect mark beautifully into Maithai Li. The new to-gender of Gemadhi is explained through grammatical economy, origination, continuance, and dissolution are taken as the intended three, and Yasker's six modifications of being birth, existence, growth, transformation, decline, and destruction are subsumed under the three, growth under origination, as when cloth becomes larger by two threads, the three transformations of dharma, characteristic and state under origination, as illustrated by gold and bracelet, and decline under destruction. This entire neruk to discussion, together with the statement that only the origination, continuance, and destruction spoken of in the Vedda are intended makes the dependence on Shruti Be clear. The establishment of an omniscient and omnipotent cause from the diversity of the universe begins with the world as divided by name and form furnished with many agents and enjoyers and fixed in an orderly manner by place. Time, cause, action and result whose design and arrangement are difficult even to imagine mentally. The intelligent production of a pot by a potter is used as an analogy. The causal claims of Pradhana. them planetary deities, charts, inherent nature, and non-being are rejected, and an extraordinary set of examples of regular order is given. Some creatures arise only in particular regions, such as the Blackbuck, some at particular times, such as the Coo-Hoo's call, some through particular causes, such as the impregnation of cranes through thunder at the beginning of the rains. These nature images retain their native fragrance in Maifai-Li, the distinction between agent and enjoyer cook and ritual priest as agents. The ancestors in Shraddha and the sun in the Vaishanara sacrifice as enjoyers is also rendered precisely. 5. Second Sutra, from which the birth and so forth of this world precede Jammadhyasila Yatacont. 2. The decisive turn of the section is the statement that the Sutra does not point to an independent inference but presents Vedantic statements. The purpose of the Sutras is to string the Vedantic statements together like flowers on a garland thread. The Taitiriya passage from the Brihvaruna Dialg that from which these beings are born that is Brahman and a passage from the U.N. and a valley are cited as decisive. Brahman's status as material cause, together with Avadhyya, is explained through the rope as material basis of the snake together with ignorance. The Naya example of a proposition blocked by birth. A barren woman is a mother is given, and a place is allowed for reasoning supported by Shruti, that is, reflection. Along with the Shruti the intelligent learned man reaches the country of Gannhara. The difference in means of knowledge between Inquiry into Dharma and Inquiry into Brahman here knowledge culminates in direct experience and the first presentation of the distinction between object determined and person determined cognition are also included. An object does not admit the option that it is this way or that way, that it exists or does not exist, unlike ritual options such as taking the Shadashi Cup in the Ataratra offering before after sun rays. All these points prepare the ground for the fourth sutra. 6. Third Sutra, because it is the source of scripture Shastra-Wyonitvart, the translation gives both scripturally accepted interpretations of this Sutra in order. First, Brahman's omniscience is established because Brahman is the cause of scripture which approaches omniscience the source of the vast body of scripture composed of the Rigveda and so forth, filled with With countless branches of knowledge, illuminating all things like a torch is Brahman. From the example of Panini and Grammar comes the general principle that the author possesses knowledge broader than the subject matter of that treatise. The ineffable difference is among the sweetness of sugarcane juice, milk, and jaggery illustrate the superiority of the speaker's knowledge over expression. The saying barley pudding is not salty conveys very little effort, and the shruti describes the Vedas as like the breath of this great beading. The ten branches of knowledge, including Purana, Naya and Mimamsa are also mentioned as supplements to the Vedas. The second interpretation is that scripture is the womb or source of Brahman in the sense of beading its means of knowledge. Knowledge of Brahman's distinctive, extraordinary nature arises only from scripture. This removes the suspicion that the Jammadi Sutra was intended as an independent inferential sign. The relation of mutual support between the two interpretations. The following sutra confirms the first sutra is made clear. 6. Third Sutra, because it is the source of scripture Shastra Wyonitvatkant. 2. The discussion of the itinality of the Vedda in this context is especially valuable. Even the Mimamsakha who regards phonemes as His eternal must accept the non-eternality of words and sentences in their specific sequence. Manifestation itself is non-eternal. The striking analogy of dance teacher and pupil is offered. The pupil imitates the sequence of the teacher's bodily movements, not those very movements themselves. Likewise in the transmission of Vedic recitation, the J.Y.E. Mayne position, which denies creation and dissolution and posits a beginningless chain of study is reconciled with the followers of Vailasa according to whom the Omniscient Supreme self creates the Vedda in the same sequence as in a previous creation. In no creation does Brahminicide become a source of merit, nor an ashenetire source of sin just as fire never wets and water never burns this is the statement of fixed natural properties. The meaning of Aparushaya accepted by both sides is the absence of complete freedom on the part of an author. This entire analysis of Vedic authority becomes available in Mithaili here with unusual depth. Finally, the nature of Inquiry into Brahman as dependent on scripture. The Sutra author begins the Inquiry into Brahman while subject to the authority of scripture, not through reasoning independent of scripture sets the stage for the fourth sutra. 7. Fourth Sutra, but that, because of the harmonious purport to uttussama and vayut. 7.1 Paul Vapakshap, the action orientation of the Vedda. The Samanvayet Hikharana is the largest and most debate-intensive portion of the work. The pervapaksha stands upon the Mimamsaka doctrine that the purpose of scripture is to teach action. Satants about existing things are either redundant, as in there is fruit on the riverbank, or dependent upon other means of knowledge. Vedanta must therefore be either subordinate to injunction, teaching the agent or deity, or itself enjoin acts such as meditation, or constitute an injunction to meditate on Brahman for one who desires mortality the theory of Pratapati Vidhai, the J. Y. E. Maini Sutra that because a sentence His unity with an injunction. It praises the injunction is invoked. The Mimamsaka effort to preserve the uparushaya nature of the Veda by postulating an unseen result is answered by showing the overextension that would result if an unseen result were similarly postulated for Buddhist sentences in joining worship of Achaitiya. The experiential objection is raised that even after hearing tat-tivamasi worldly conditions such as pleasure pain and fear remain as before and the existing self is made an auxiliary to injunction through the analogy of the sacrificial post and the Ahavania fire. The entire fortress of the pervapacture is erected in the translation at full strength. In keeping with the ethics of scholastic debate, Vachu's Bhatti's His method is not to weaken the opponent before defeating him. 7.2 independent Phaliditi through Samanvaya The foundational statement of the Siddhanta all Vedantic statements converge upon Brahman with one and the same purport is supported by clusters of Truti such as O gentle one. This was being alone in the beginning, one without a second, and the self alone was this in the beginning, by the unity of beginning and conclusion, with recollection of the Upamsayaja principle and by the fault involved in abandoning what has been directly stated and imagining what has not been stated. This analysis of purport is well structured. In defending the intrinsic validity of the Vedda, the distinction is made that dependence does not arise because an object exists, it arises because a sentence is a human composition, together with the example of perception arising from the stable causal capacity of the senses. subtle point in the theory of knowledge is preserved in translation. 7.3. The Eternity of Liberation. Rejection of the Four Modes of Effective Result. The sequential refutation of the Four Possibilities that Liberation is produced, modified, purified or attained forms the backbone of this eddhikrana. A modified thing like curd and a produced thing like a pot can never be eternal. In refuting attainment, the beautiful analogy of Bowman and boat is used, leaving behind the changing bank, foam and waves. One reaches the waveless, quiet, clear, stable middle, just as Brahman is ever attained because it is all-pervading in refuting purification. Both the addition of a quality Ahibiscus flower coloured with lac juice and removal of a defector mirror rubbed with brick powder are shown to be impossible in Brahman. The A.H.D. Munn is denied to be a locus of action. Action performed on something else cannot benefit it. Publishing a mirror does not purify a jewel, and purity through bathing seping water or wearing the sacred thread belongs empirically to the Jeeva, like the heroine's fragrance superimposed upon her companion. The distinction between enjoyer and witness in the Two Birds mantra is also included. The conclusion, apart from these four modes there is no fifth way by which action could enter liberation, therefore apart from knowledge. not even the shadow of action enters liberation, is among the finest lines of the translation. 7.3 The Eternity of Liberation, rejection of the four modes of affected result-cont. 2. In the same sequence comes the distinction between immutable eternity and continuity through transformation, with objections to both total and partial transformation, an extended refutation of Bedabhedevada through the discussion of co-reference in Gold, Bracelet and Earring. The counter-example, a pot is not said to be the jujube contained in it, and though Chaitra and Matra sit on the same seat, Chaitra is not said to be Matra. The fact that one may know from afar that an ornament is gold while not knowing that it is an Earring, and the fault of mutual dependence in difference and non-difference. The position of immutable reality is decided through the Shruti. Clay alone is real in the doctrine of name as merely a verbal beginning. The body of Shruti passages making liberation appear to have a beginning and end. The note of Brahman becomes Brahman. The knot of the heart is cut. O Janaka, you have attained fearlessness, is interpreted Vamad as I became Manu. I became the sun. The principle of immediate connection illustrated by standing there. sings and the naeis sutra sequence in which suffering, birth, activity defects and false knowledge disappear one after another irrespectfully but only partially accepted, all these sections come into my thaili without leaving any knot of argument unresolved. 7.4 Knowledge as object determined, the shadow of injunction and the fruitfulness of statements about established reality. Knowledge, although a mental modification, is nevertheless object-determined. This Bhāshādoctrine is established by distinguishing superimpositional meditations such as the mind indeed is fire, Gautama which is person-determined from cognition of a familiar fire as fire which is object-determined and by the self-established knowledge of the identity of Brahman and and a h d mun arising from the power of an Upanishadic sentence, like the experience of a pot in bright light. The function of apparently injunctive statements such as it is to be seen is explained among injunctions blunted like a knife used on stone. They turn outward facing people away from the objects of natural activity and set them flowing toward the inward self. This is translated along with references to the Brihadayu Anyaka statements all this that is, is the Self 2.4.6 by what and whom would one see? 4.5.15, the Self is Brahman 2.5.19, if a person knows the Self as I am this 4.4.12 and Bhagavad Gita 15.20. Supplying these original locations is a valuable service to the student-reader. In establishing the fruitfulness of statements about established reality, two unforgettable passages of the Bahrami Uht retain their full radiance in translation. The first is the onate prose description of Mount Sumeru, made of gold and rock washed by the stream of the mandikini descending from Brahmaloka Delightful with the voices of crystal-like birds as an example of a declarative statement that gives pleasure. The second is the famous story of the Dravidian who does not know the Arya language. The messenger says, Devadatta may your prosperity increase, a son has been born to you, and the Dravidian infers comprehension of the sentence from seeing Devadatta's hurrapilation and his eyes and face blooming like a fully opened lotus. Thus the power of words is learned in relation to established realities as well. This ep making argument in the philosophy of language, which became a basis of later Vedantic discussion of verbal cognition, is so vivid in my thaili that it reads like a story. 7.5. Analysis of negation and the distinction between figurative and false cognition. The analysis of a Brahmana should not be killed the negative particle's capacity to indicate absence. The Pahudasa construction of the Prajapati vow do not look at the rising sun, the knowledge of absence that subsides by itself like a fire whose fuel has been exhausted, and the striking Amaranwarya analogy when the armour is removed. If no arrow strikes, the warrior's life is not immediately destroyed, presents the entire mimosa analysis of cessation and non-engagement with rare clarity in the translation. It is joined by the child's acquisition of word power from the behaviour of elders, with examples such as when there is fever, eat suitable food and do not give you a ring to a snake, and by analysis of the causal sequence from knowledge of what accomplishes the desired end to desire to action. 7.5. Analysis of negation and the distinction between figurative and false cognition count. 2. The final section distinguishes figurative and false ego cognition. The primary meaning of lion in a mained animal, its secondary meaning in a brave man, and the error of one ignorant of the difference, mistaking a post for a man in Evening Twilight, the behaviour even of the learned like Shepherds and Goat-Herders, the figurative identification in relation to sons and the like, as in Vaka is a Nox, versus false self-cognition in relation to body and the like Jivan Mukti is then established, one who has abandoned wealth and identification with wealth has no fear of theft, the Shruti says, just as a snake's discarded slough lies dead and cast off upon an anthill, So this body lies there, and a Samriti evidence from the section on the person of steady wisdom is cited. These passages embody the practical fruit of Advaita, the analogy of an endless chain of the blind for the beginningless body relation, the rejection of agency merely because of nearness to a king, and the final doctrine I am brahman in this knowledge all injunctions and all other means of knowledge come to an end together with the practical validity attached to distinctions among Noah's until the Self is ascertained and support from Mie Isha Shruti, one who knows Vidya and Avidya together for destroying Avidya through Avidya, bring the logical circle of the work to completion. The justification for beginning a separate treatise, if its purport were an injunction to meditate, then its beginning would already have occurred in the treatise that begins with Athartodharma Jainasa returns by implication to the first sutra and closes the argument from the standpoint of literary structure, this ring composition deserves notice. Eight distinctive features of the Bha-Ram-UHD school as available in this portion. Many C doctrines of the Bha-Ram-UHD school are present in the Chattu Sutri portion and the translation allows them to emerge clearly at the invocations to kinds of indefinable avadhyā and later the mention of the destruction of the two forms, concealment and impression. Bhī avadhyā is not said to reside in Brahman but in the Jīva, the bottom UHD doctrine that the Jīva is the locus of avadhyā which forms the basis of its difference from the Romans 6th Iuh Nāvū that Brahman is the locus. See the description of realization of Brahman as realization born of reflection, the experiential modification of the inner organ into the form of Brahman, together with the causal role of nided diosuhna established by positive and negative concomitants, the Bhārāma-Uhti approach in which verbal testimony gives immediate knowledge and the transformation of mind gives immediate knowledge. Dya-tilāsa depends upon non-apprehension of difference. Our B.Y.I. does assimilation of prabhākāra material into a process of superimposition rooted in failure to Abraham difference, and Eva choose but ease a say of a TUN triesthat untrap personality glimpsed through self-references to the Nayaq Nica and Brahmata for Samic Shia. Without adding any interpretive commentary of his own, the translator remains faithful to the text and lets these doctrines reach the reader fulfilling the classical ideal of translator invisibility. 9. The art of translation and richness of language. The greatest achievement of this translation is that it fulfills its pledge of pure Mithai Li while preserving terminological precision. Its strategy can be seen at three levels. First, the handling of technical terms, where Sanskrit terms such as a tiasa, ani-ovakaniya, samanad, karana, pratidabhaina, anyani-ashreya, Arthur Patty, Simeo Geprithaktha, Q'Thasta, and Yupidhana are indispensable. They are retained, but each is accompanied by a Mithili explanation at first use. Second, Maitrelyzation of Sentence Structure. Long Sanskrit sentences woven from compounds are broken into expressions such as the point is supposed. What is being said is, he answers this by and this is the intention, so that the pace and pauses of scholastic debate become clear. The rendering of Nanu, I suppose, is so consistent that the reader never loses track of the movement between Purva-Patcha and Siddhanta. Third, the judicious use of native idiom, one blind man holds another blind man's hand and falls at every step. Bali-Pudding is not salty. Even a thousand scriptures together cannot turn a pot into cloth. Even a thousand craftsmen cannot make cloth out of a pot. Inquiry into something meaningless, like examining the teeth of an arrow all these passages transform Sanskrit logical maxims into Mothaili folk's speech. In word choice, native expressions for light, darkness, smile, calf, ring, slough, antel, twilight haze, chippard, husk, mortar, weaver, and potter give philosophical prose the scent of lived life, yet seriousness is nowhere weakened by excessive rusticity, agreement of gender and number, the respectful verbal form used for Brahman, the A. H. D. Munn, and the Lecharya as distinct from the ordinary form and the discipline restriction of the Nocturne to only the two specified dotted retroflex letters make the stability of spelling throughout the text noteworthy to the reviewer and bear witness to the labour of the audit corrected edition. 9. The art of translation and richness of language-cont. 2. From the standpoint of translation theory, the work belongs to the category faithful to meaning but independent in expression. It never departs from the original sequence of reasoning, examples and proofs. Yet its sentence structure is holy maithaile. Numbed source references, including locations in the Brihadai Uanyaka and Bhagavad Gita, increase its usefulness to readers. Even in the most difficult passages such as the discussion of Bhavana, the verbal root conveys the sense of production, the divisions of injunction into fruit injunction, application injunction, performance injunction, and origin injunction, and the analysis of what is enjoined in the sentence concerning the Agnaya sacrifice the translation remains readable without loss of meaning. This is constructive work to to warden my thylee technical vocabulary of Mimamsa with far-reaching significance. 10. Evaluation from Indian and Western critical perspectives, measured by the standards of Indian poetics. This translation is an exemplar of the quality of Prasada clarity of expression despite profundity of meaning and evenness. A uniform compositional style is its abiding feature as classical prose. From the perspective of Vatkrok the Vachu's butty's ironic obliquity, poor cognitions, good fortune, unfortunate partialities preserved in translation, giving flavour to scholastic debate. Brahman without attributes is the basis of the peaceful rasup while the play of reasoning appears as its transitory mood. From the standpoint of propriety, the three decisions to render verses in prose retain technical terminology and use proverbs with discrimination are all appropriate. In the language of Western translation theory, this translation balance is a source-oriented strategy faithful to the original, with a target-oriented strategy faithful to the reader, complete fidelity to the source in the structure of reasoning, complete fidelity to the target language in expression. Mahurma-Hermann-Yutik perspective. It is a translation of a commentary, a reconstructive interpretation of an interpretation and this double responsibility maintaining the levels of Shankar's Barsha sentence and Vachu's Bhatti's commentary sentence. It is met by a clear separation between quoted Barsha passages and expository prose. From the standpoint of intellectual history, the discussions in this text of theories of erud self luminosity, the object determined slash person determined distinction, and the capacity of statements about established realities to produce verbal cognition of a rich material for comparative study by students of modern epistemology, semantics and philosophy of consciousness. Through the medium of Mithaeli, this dialogue has now become possible. This is the intellectual historical contribution of the translation. 11. Its place in Mithaili literature and in the context of Roman 60-le-wihar. Vachuse Bati-Misra was a faithful, this proud statement is repeatedly made in Mithaili, but his works were not in Mithaili. This translation turns that pride into a body of text. Within Roman 60-le-wihar's books series, a Mithaili bridge is being built to classical Sanskrit works and the inclusion of a philosophical work such as the Bar-M-U-H-D proves that my Thaili is not only a language of songs and stories but also a capable vehicle for the most rigorous scholastic debate. The inner connection of this translation with MIT Highler's Naya Mimamsa tradition in which Vachu's Bhatti himself stands, followed by the Tattva Sintimani line of Gangesha Upadi-Aya is clear. The Bar-M-U-H-D's debates over error and validity are part of the background to later Navier and Iyer. Therefore, the availability of the Bar-Muhd in Mithaili constitutes a reclamation of Amity Hialah's own intellectual history. At university level it is fit to serve as a foundational text for philosophy courses, research, and training in scholastic debate through Mithaili. 12. Some observations and suggestions. Amid the overall accuracy, a few subtle points deserve attention in a future edition. One the former parochia occurs seven times in the text whereas the correct a parochia occurs four times. This variation should be standardised. Two the copyright line prints pretty thacker. The intended form appears to be pretty thacker. Re-in-ear enumeration of the three transformations, where the sentence according to the characteristic of Dharma three types are stated occurs. The numbered list does not follow immediately-ended explanation comes in the next paragraph. A linking sentence could make the flow easier. For for greater usefulness, a future edition could add a Mithai Lee Sanskrit glossary of technical terms, typographical differentiation among the sutra, basha and tika levels and an index of a tika-rana's. These are suggestions for refinement, not a catalogue of faults. The small number of slips in this fast text of pages 1491 itself proves the success of the audit process. 13. Conclusion Gaijindra Thakkar's translation of the Chattusu Tri-Bha M-U-H-D is a standard setting work in the history of Mitha-Li prose. It performs three tasks at once, it transfers Vachus Bhattis Edifice of reasoning intact into Mitha-Li, creates a Mitha-Li model of the technical vocabulary of Mimamsa, Naya and Vedanta, and brings Amiti Hila's own philosophical heritage back into Amiti Hila's own language. From the subtlest debate on theories of error in the Adwaya-H Sabasha to the vast scholastic argument of the Saman Veyad Hikharana, no link in the reasoning breaks and nowhere does the language become strained. Just as water from a royal road becomes pure when it falls into the current of the Ganga Vachu's Bhatti's humble declaration can be reversed and applied to this translation. The Acharya's stream of the Ganga has now reached the Royal Road of a Mighty Highler and every traveller may bathe in it. This work will remain a reference pillar for Mithaeli philosophical literature for a long time and readers of this edition will naturally await the arrival in Mithaeli of the rest of the Bahramu HD from the remaining portion of the first chapter through the fourth chapter. 14. Overall Judgment The importance of this pure Mithaili rendering of the Chattusu Tri Ba Amu H.T. lies not merely in the fact that a Sanskrit philosophical work has become available in Mithaili. Its real achievement is that the sequence of reasoning on such extremely difficult subjects as a Tirasa avadya in definability, the self-luminosity of the A. H. D. Munn, the practical and ultimate limits of means of knowledge, the relation between action and knowledge, the eternity of liberation, the independent validity of Vedantic statements, and the experience of the identity of Brahman and A. H. D. Munn proceeds in Mithaili without breaking. Because the sequence of examples, pervapaksha, reply, renewed objection, solution, and conclusion is preserved, the reader sees not merely conclusions but the entire process of scholastic debate. In this respect, the work is concrete evidence of the capacity, discipline and future of my Thaili philosophical prose.

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