Book Reviewed: The Vedanta Sutras of Badarayana, Part 1-2 by Śaṅkara translated by George Thibaut

Adi Shankaracharya’s interpretation of the Vedanta Sutras The Brahma Sūtras are terse and cryptic words. Each Sūtra requires detailed commentary (bhāṣya) to make them comprehensible. They generally do not specify the subject or the context explicitly, but they were interpreted based on one’s philosophical views and the knowledge of the Upanishads, one of the sacred texts of Hinduism. In summary, the Vedānta Sūtras are like mirrors, and each school of Vedānta expound its own reflection on the brevity and interpretive flexibility of the sutras. They elucidate differing views on the nature of physical reality, God, liberation, and close-knit relationship with them. Hence, commentators like Śaṅkara, Rāmānuja, Madhva, Vallabha, Nimbārka and others understood Brahma Sūtras through their metaphysical and theological views. The Vedanta Sutras (Brahma Sutras) of Badarayana are one of the foundational texts of Vedanta philosophy, a major school of Hindu philosophy focused on the nature of Brahman (the Ultimate Reality) and Atman (the self or soul or jiva). The Vedanta Sutras has four chapters (adhyāyas), and each chapter has four sections (pādas). The four pādas consists of 555 Sūtras (aphoristic statements). Adhyāya One, establishes that Brahman as the central theme of all Upanishads, and it harmonizes apparent contradictions in the scriptures, and lays the foundation for metaphysical discussion. Adhyāya Four, describes the liberation (moksha) that results from realizing Brahman and achieve freedom from the cycle of birth and death and union with the Infinite (Brahman). In this book, the author discusses the Advaita philosophy of Śaṅkara that proposes Brahman is the Ultimate, Formless, Changeless Reality for the creation of the Cosmos. Atman is Brahman, and the individual soul (Atman, jiva) is not separate from the absolute (Brahman). The Liberation (moksha) comes through knowledge and realization of this non-duality. The goal is jnana (knowledge) which leads to dissolution of ego, and to the unification with Brahman. This is one of the most informative books published by the early European scholars on Vedanta and the commentary of Śaṅkara. The author discusses a brief history of Vedānta and how it evolved during post-Vedic period: The Pūrva Mīmāṁsā and Uttara Mīmāṁsā (also known as Vedānta) are two major schools of Hindu philosophy that interpret the ancient Hindu scriptures of Vedas, the most ancient and sacred Hindu scriptures. They represent different focuses and methodologies in understanding the Vedic texts. Pūrva Mīmāṁsā emphasizes Karma Kāṇḍa and follow fire ritual practices (performing yajna, homa, and material offerings to the Vedic deities), and follow the principles of Dharma. The liberation from material life is not its main concern; rather, it's about attaining worldly results leading to heaven (Svarga). But the Uttara Mīmāṁsā (Vedānta) emphasizes Jñāna Kāṇḍa that seeks the Spiritual Knowledge and Mokṣa, true liberation from the cycle of birth and death. It is focused on self-inquiry and freedom through realization of Brahman. Both schools agree on the authority of the Vedas, but they interpret their purpose very differently. Pūrva Mīmāṁsā is action-oriented, and Uttara Mīmāṁsā is knowledge-oriented. According to Śaṅkara which is described in this book, the self (jiva) and Brahman are the same, it is the illusion (Maya) that creates physical reality we see and experience. They create ego and false impression that self has separate existence, but they are not different; jīva is Brahman. The nature of physical reality, as understood from classical and quantum physics, uphold the Advaita Philosophy’s interpretation of the material reality.