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Indian Theodicy: Śamkara and Rāmānuja on Brahma Sūtra II. 1. 32-36

Whatever other differences the two major proponents of Vedanta may have, they reach a high accord in their comments on Badaraya!].a's Brahma Sutra or Vedanta Sutra II. 1. 32-36.1 This high accord centers on the proper treatment, handling, and solution of what in the West is called "the problem of evil" and in particular "the theological problem of human evi1." Both Sarilkara and Ramanuja deal with the problem of evil elsewhere in the Brahma Sutra bha~yas, where the question is taken up as to whether or not Brahman's nature is compromised by the imperfect world,2 but nowhere else does their treatment reach the high pitch and sustained philosophic force as in the passages under discussion here.