The Vedantasutra of Badarayana is one of the great philosophical works of India. It deals with those fundamental questions concerning man’s existence, that still remain an enigma despite all attempts of eminent philosophers and religious leaders both past and present, of this world at unravelling its mysteries. The teachings of the Vedas, the doctrines of contemporary philosophers and the purport of important passages from Upanisads are its subject-matter. It is at once a repository of all earlier knowledge, a genesis for further philosophical speculation and an evaluating scale for new metaphysical ideas. Its scope being universal and timeless, Badarayana resorted to a terse and aphoristic style for compressing a vast body of knowledge into such brief statements that could easily be memorized. The sutras are something more than an aphorism; for each, though brief to the point of being obscure, is so pregnant with meaning that interpretation has become difficult and resulted in the growth of an unending line of commentators, both Indian and foreign, spanning centuries from Sankara the earliest, passing through Bhaskara, Ramanuja, Madhva, Srikantha, Nimbarka, Sripati, Vallabha, Suka, Baladeva to Radhakrishnan the latest. This book, known as the Govinda Bhasya, is the commentary of Baladeva, who was a disciple of Sri Caitanya (AD 1485-1533) the famous Vaisnavite saint of Bengal. Its approach is theistic and based on the teachings of Madhva and Caitanya. The English translation is faithful to the original.
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