Essay name: Srikara Bhashya (commentary)
Author: C. Hayavadana Rao
The Srikara Bhashya, authored by Sripati Panditacharya in the 15th century, presents a comprehensive commentary on the Vedanta-Sutras of Badarayana (also known as the Brahmasutra). These pages represent the introduction portion of the publication by C. Hayavadana Rao.
Page 561 of: Srikara Bhashya (commentary)
561 (of 953)
External source: Shodhganga (Repository of Indian theses)
Download the PDF file of the original publication
500
INTRODUCTION
with the execution of deeds). The doubt thus arises
whether Nirvisesha Brahman, by reason of being
connected with jagad-janm膩di, etc., is the Savi艣毛sha
艣abala Brahman. If Nirvi艣膿sha Brahman consisting of Pure
Intelligence (Supreme Spirit) is never capable of being
the cause of jagad-janm膩di, on account of his being nirvi-
k膩ra, nishkriya and ni艣艣aktika, then the assumption that
m膩y膩kalpita sabal膿艣vara is the cause of the jagat (jagat-
k膩ra峁嘺tvam) is a false one (膩r艒pa). This being so, the
established conclusion (siddh膩nta) is as propounded in
the text na pray艒janavattv盲t. We have the Sruti text
Para'sya sakti岣� vividhaiva 艣r奴yat膿. This text shows that
Nirvisesha springs up in connection with Brahman. How?
Pray艒janavattv膩t,- because of his being capable of being
useful to everybody, without any benefit to himself. Savi-
艣膿sha Brahman alone is abundantly beneficial in granting
d膿vas and m膩nushas mentioned in the Ved膩ntas all their
desires in their entirety by the mere fact of his being pra-
测艒箩补苍补惫补迟迟惫腻迟.
This doctrine is disregarded by M膩y膩-
v膩dins and Adhy膩tmav膩dins (those who believe Brahman as
the Supreme Spirit manifested as the individual life). Verily
can Nirvi艣膿shavastuv盲dins676 postulate the existence in real-
ity of a vastu existing without distinction-and yet having
a difference (Tath膩 hi nirvi艣膿shav膩dibhi岣� nirvi艣膿sh膿 vastuni
idam pram膩峁嘺m iti katham vaktum 艣akyat膿). (Because)
every vastu is combined with its distinction. It is his
own avowed doctrine that that vastu is real which is, from
every known source of proof, within one's own personal
experience. Even so is 膩tm膩 such a vastu (s艒'py膩tm膩).
But such a vastu has been contradicted, though actually
seen and experienced to be savi艣膿sha, by mere (barren)
argument."77 When it is said "This (vastu) I saw it is
within the experience of every one that the object seen bears.
"
675 The word used is an膩dara峁噄yam, which would suggest that
those who should naturally defend are found to be the opposers of
the doctrine in question.
676 M膩yav膩dins who argue the Nirvi艣膿sha Brahman.
677 S膩kshika savis毛sh膩nubhava v膩d膿na nirasta岣�.
