ta-sutras, selecting
those passages about whose interpretation doubts were, for some reason
or other, likely to arise. Some of the passages singled out are
certainly obscure, and hence liable to various interpretations; of
others it is less apparent why it was thought requisite to discuss them
at length. But this is hardly a matter in which we are entitled to find
fault with the Sutrakara; for no modern scholar, either European or
Hindu, is--or can possibly be--sufficiently at home, on the one hand, in
the religious and philosophical views which prevailed at the time when
the Sutras may have been composed, and, on the other hand, in the
intricacies of the Mima/m/sa, to judge with confidence which Vedic
passages may give rise to discussions and which not.

Notes:

[Footnote 1: The only 'sectarian' feature of the Sri-bhashya is, that
identifies Brahman with Vish/n/u or Naraya/n/a; but this in no way
affects the interpretations put on the Sutras and Upanishads. Naraya/n/a
is in fact nothing but another name of Brahman.]

[Footnote 2: The Roman numerals indicate the number of the adhikara/n/a;
the figures in parentheses state the Sutras comprised in each
adhikara/n/a.]

[Footnote 3: Deussen's supposition (pp. 30, 150) that the passage
conveying the second interpretation is an interpolation is liable to two
objections. In the first place, the passage is accepted and explained by
all commentators; in the second place, /S/a@nkara in the passage
immediately preceding Sutra 12 quotes the adhikara/n/a 'anandamayo s
bhyasat' as giving rise to a discussion whether the param or the aparam
brahman is meant. Now this latter point is not touched upon at all in
that part of the bhashya which sets forth the former explanation, but
only in the subsequent passage, which refutes the former and advocates
the latter interpretation.]

[Footnote 4: Eva/m/ jij/n/anasya brahma/nas/
/ko/tanabhogvabhutaga/d/arupsattvara, istamomayapradhanad vyav/ri/ttir
ukta, idani/m/ karmava/s/vat trigu/n/atmakaprik/ri/u
sa/m/sangammittanamavidhan intadukhasagaranimajjaoni/s/addha/h/. /k/i
pratya gaumano nyan nikhilaheyapratauika/m/ miatimyanandam brahmeti
pratipadyate, anandamayo bhyasat.]

[Footnote 5: There is no reason to consider the passage 'atra ke/k/it'
in /S/a@nkara's bhashya on Sutra 23 an interpolation as Deussen does (p.
30). It simply contains a criticism passed by /S/a@nkara on other
commentators.]

[Footnote 6: To the passages on pp. 150 a