religious books of widespread influence are such as the Râmâyan of
Tulsidâs, which lay no stress on the distinction between an absolute
Brahman inaccessible to all human wants and sympathies, and a shadowy
Lord whose very conception depends on the illusory principle of Mâyâ,
but love to dwell on the delights of devotion to one all-wise and
merciful ruler, who is able and willing to lend a gracious ear to the
supplication of the worshipper.

* * * * *

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