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The Roots of Vedanta: Selections from Sankara's Writings
This erudite and wide-ranging anthology offers a panoramic view of Ved?nta in ?a?kara's own words, with selections from standard translations of his commentaries on the Upani?ads, the Brahma-s?tra (Ved?nta-s?tra) and the Bhagavad-g?t?-texts which together form the scriptural canon of Ved?nta-and an independent treatise, the Upade?a S?hasri, on whose authenticity there is unanimity. Exhibiting a deep empathy with the living tradition, Sudhakshina has selected passages that explain all the important concepts and teachings, including up-to-date deliberations on ?a?kara. Her general and sectional introductions illuminate and demystify the esoteric concepts, providing a holistic perspective of Ved?nta and making it eminently accessible to the modern reader.
480 pages, Kindle Edition
First published January 1, 2012
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January 28, 2014
I will keep this short, as I am certainly a novice when it comes to Vedanta. As such, I have absolutely no way of understanding whether Sankara’s commentary is considered accurate, or whether this selection and translation provides a clear or insightful view into Sankara’s thought. I found this volume fascinating, and incredibly difficult. The exposition provides such a deep grounding on the Upanisads that it is difficult for me to really comprehend Sankara’s main point. My language barrier is also a significant hurdle to overcome. That said, I found many things fascinating.
In the introduction, Sankara’s thought begins to be explained. ”Isvara is the efficient cause, the intelligence behind the universe. Thus, maya is not a second principle. It is not only maya that is under the Lord’s control but also the entire universe that comes into being. He is the inner controller (antaryamin) of all—the sentient beings and the insentient matter. Commenting on the opening verse of the isavasya Upanisad, Sankara says, ‘He who is the Supreme Ruler and Supreme Self of all is the Lord (Isa). For, as the indwelling soul of all, He is the Self of all beings and, as such, rules all.’ Sankara’s causation is, therefore, and appearance (vivarta) because Brahman does not undergo transformation as in the case of clay which becomes a pot.” (33) This is explored further about halfway through the volume. “The theory of causation that he advocates is known as satkaryavada, which states that the effect exists in the cause even prior to creation. So, creation is not anything new but just a manifestation of that which exists in the cause in latent form. Sankara extends this theory to state that creation is but a manifestation of name and form only—Being transforming into Becoming; the One becoming the many; the indeterminate Brahman becoming the determinate in association with maya.” (213) These are deep thoughts. They require logical precision.
I frankly love many of the commentaries on the search for reality and knowledge. “The rationale of the karma, jnana, and bhakti-yogas elaborated in the Bhagavad-gita is to enable human beings to choose the one most suited to their disposition…”The crux of the famous Gita verse is niskama karma: ‘Thy concern is with action alone, never with results. Let not the fruit of action be thy motive, nor let thy attachment be for inaction.” (39) Also interesting is the entire chapter on epistemology. “Epistemology is the gateway to philosophy, especially Vedanta, in which Self-knowledge is the objective of the inquiry into the nature of the Absolute Reality. So, the very first question that a Vedantin addresses in his pursuit of Self-knowledge is: ‘How do we know?’ The process of knowing involves the triad: the knower (subject); the known (object); and the means of knowledge (pramana). The means of knowledge that Sankara advocates to expound Vedanta are three: perception (pratyaksa); inference (anumana); and scriptural testimony (sabda or sruti).” (50)
The best of this volume, however, in my opinion are the thoughts on the path to perfection. “Sankara shows that the objective of the Upanisad is to show the identity of the individual Self (Atman) and the Absolute Self (Brahman). To one who begins this inquiry, such a blanket assertion of identity will naturally be difficult to swallow as the subject-object distinction in the process of knowledge will become obliterated. Doubts will beset the inquirer: Can the one who perceives be the perceived?” He goes on to describe the nature of reality, and the subject of maya. (268) “Let us now stop discussing the different doctrines about the transmigratory soul. Let us go on with the present subject. The reflection of the face in the mirror is a property, neither of the face nor of the mirror. For, if it were the property of either of the two, it would continue even if the other were removed.” (279) On the path to perfection, there is a perfect quote from the Mahabharata: “Knowledge springs in men on the destruction of sinful karma, when the Self is seen in self as in a clean mirror.” (334) This last quotation provides an image that I cannot shed from my memory, and hope not to. Qualities, good and bad, are explored in detail. “Self-knowledge: knowledge of the Self and the like. Perception, etc.: Knowledge of truth results from the mature development of such attributes as (humility), which are the means of attaining knowledge. The end of this knowledge is moksa, the cessation of mortal existence, of samsara. The end should be kept in view; for, it is only when one perceives the end of the knowledge of truth that one will endeavor to cultivate the attributes which are the means of attaining that knowledge. These attributes—from ‘humility’ to ‘perception of the end of the knowledge of truth’—are to be declared to be knowledge, because they are conducive to knowledge. What is opposed to this—viz., pride, hypocrisy, cruelty, impatience, insincerity and the like—is ignorance, which should be known and avoided as tending to the perpetuation of samsara.” (347) Regarding spiritual disposition on the path to perfection…”Purity of heart: purity of antahkarana (sattva), abandonment of deception, dissimulation, falsehood, and the like, in all transactions, that is to say, transacting business in perfect honesty.” (347) The path to absolute perfection: “How is this consummation of knowledge to be attained? Listen: Pure: Free from illusion (maya), from doubt and misconception. Reason (buddhi): the determining faculty. The Self: the aggregate of the body and the senses. Abandoning (as we should understand from the context) all superfluous luxuries, all objects except those only which are necessary for the bare maintenance of the body, and laying aside love and hatred even for those objects, which appear necessary for the maintenance of the body.” (351) “Sankara, in his commentary on the Brahma-sutra, spells out four prerequisites for a spiritual seeker embarking on scriptural study, an inquiry into Brahman. They are: discrimination between the eternal and the ephemeral; renunciation of fruit of action; cultivation of six virtues; and longing for liberation.” (361)
There is no debating that this book is difficult to read, and more difficult to understand. I don’t think it is meant to be read once or quickly. It is meant to serve as a repository of teaching by one of the foremost spiritual masters, and in that, it succeeds greatly.
In the introduction, Sankara’s thought begins to be explained. ”Isvara is the efficient cause, the intelligence behind the universe. Thus, maya is not a second principle. It is not only maya that is under the Lord’s control but also the entire universe that comes into being. He is the inner controller (antaryamin) of all—the sentient beings and the insentient matter. Commenting on the opening verse of the isavasya Upanisad, Sankara says, ‘He who is the Supreme Ruler and Supreme Self of all is the Lord (Isa). For, as the indwelling soul of all, He is the Self of all beings and, as such, rules all.’ Sankara’s causation is, therefore, and appearance (vivarta) because Brahman does not undergo transformation as in the case of clay which becomes a pot.” (33) This is explored further about halfway through the volume. “The theory of causation that he advocates is known as satkaryavada, which states that the effect exists in the cause even prior to creation. So, creation is not anything new but just a manifestation of that which exists in the cause in latent form. Sankara extends this theory to state that creation is but a manifestation of name and form only—Being transforming into Becoming; the One becoming the many; the indeterminate Brahman becoming the determinate in association with maya.” (213) These are deep thoughts. They require logical precision.
I frankly love many of the commentaries on the search for reality and knowledge. “The rationale of the karma, jnana, and bhakti-yogas elaborated in the Bhagavad-gita is to enable human beings to choose the one most suited to their disposition…”The crux of the famous Gita verse is niskama karma: ‘Thy concern is with action alone, never with results. Let not the fruit of action be thy motive, nor let thy attachment be for inaction.” (39) Also interesting is the entire chapter on epistemology. “Epistemology is the gateway to philosophy, especially Vedanta, in which Self-knowledge is the objective of the inquiry into the nature of the Absolute Reality. So, the very first question that a Vedantin addresses in his pursuit of Self-knowledge is: ‘How do we know?’ The process of knowing involves the triad: the knower (subject); the known (object); and the means of knowledge (pramana). The means of knowledge that Sankara advocates to expound Vedanta are three: perception (pratyaksa); inference (anumana); and scriptural testimony (sabda or sruti).” (50)
The best of this volume, however, in my opinion are the thoughts on the path to perfection. “Sankara shows that the objective of the Upanisad is to show the identity of the individual Self (Atman) and the Absolute Self (Brahman). To one who begins this inquiry, such a blanket assertion of identity will naturally be difficult to swallow as the subject-object distinction in the process of knowledge will become obliterated. Doubts will beset the inquirer: Can the one who perceives be the perceived?” He goes on to describe the nature of reality, and the subject of maya. (268) “Let us now stop discussing the different doctrines about the transmigratory soul. Let us go on with the present subject. The reflection of the face in the mirror is a property, neither of the face nor of the mirror. For, if it were the property of either of the two, it would continue even if the other were removed.” (279) On the path to perfection, there is a perfect quote from the Mahabharata: “Knowledge springs in men on the destruction of sinful karma, when the Self is seen in self as in a clean mirror.” (334) This last quotation provides an image that I cannot shed from my memory, and hope not to. Qualities, good and bad, are explored in detail. “Self-knowledge: knowledge of the Self and the like. Perception, etc.: Knowledge of truth results from the mature development of such attributes as (humility), which are the means of attaining knowledge. The end of this knowledge is moksa, the cessation of mortal existence, of samsara. The end should be kept in view; for, it is only when one perceives the end of the knowledge of truth that one will endeavor to cultivate the attributes which are the means of attaining that knowledge. These attributes—from ‘humility’ to ‘perception of the end of the knowledge of truth’—are to be declared to be knowledge, because they are conducive to knowledge. What is opposed to this—viz., pride, hypocrisy, cruelty, impatience, insincerity and the like—is ignorance, which should be known and avoided as tending to the perpetuation of samsara.” (347) Regarding spiritual disposition on the path to perfection…”Purity of heart: purity of antahkarana (sattva), abandonment of deception, dissimulation, falsehood, and the like, in all transactions, that is to say, transacting business in perfect honesty.” (347) The path to absolute perfection: “How is this consummation of knowledge to be attained? Listen: Pure: Free from illusion (maya), from doubt and misconception. Reason (buddhi): the determining faculty. The Self: the aggregate of the body and the senses. Abandoning (as we should understand from the context) all superfluous luxuries, all objects except those only which are necessary for the bare maintenance of the body, and laying aside love and hatred even for those objects, which appear necessary for the maintenance of the body.” (351) “Sankara, in his commentary on the Brahma-sutra, spells out four prerequisites for a spiritual seeker embarking on scriptural study, an inquiry into Brahman. They are: discrimination between the eternal and the ephemeral; renunciation of fruit of action; cultivation of six virtues; and longing for liberation.” (361)
There is no debating that this book is difficult to read, and more difficult to understand. I don’t think it is meant to be read once or quickly. It is meant to serve as a repository of teaching by one of the foremost spiritual masters, and in that, it succeeds greatly.
Displaying 1 of 1 review