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 581 of: Srikara Bhashya (commentary)
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External source: Shodhganga (Repository of Indian theses)
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INTRODUCTION
then it is to be understood that whatever faults exist
in j墨va also exist in Brahman. At any rate, the view that
Brahman is a kha峁囜笉a or part of jiva is not supported by
reason. As Brahman cannot deservedly be characterized
as a part of j墨va, we arrive again at the same contradiction
as before. Therefore, for one who is out and out different
from Brahman (atyanta bhinnatvam), to call him an
amsa is really difficult of proof. If we postulate that the
jiva is Brahman alone in a false form, on the support of
the Sruti texts like Tattvamasi, 715 Ayam膩tm膩 Brahma,718
etc., which explain the jiva as Brahm膩tmabh膩va (as a form
of Brahman in the form of jiva), then according to those
who hold to the n膩n膩tva principle, 717 the result is that
we arrive at a position which falsifies what is borne
testimony to by pratyaksha, anum膩na and agama, which
endeavour to prove the Advaita standpoint. According
to Advaita, the pratyakshadi (anum膩na, 膩gama, etc.)
argument tries to prove the avidya which lies in Brahman.
Therefore it holds that Brahman is inseparably connected
with upadhi which ends in the manifestation of the jiva.
And, therefore, it holds that Brahm膩tmabh膩va is to
be seen in the state of the jiva. But it is certain that
it cannot as a fact be concluded that the jiva is a
disguised form of Brahman or his false form. Because
it is through Brahman that bondage, release, etc., is
to be finally secured (by the jiva). So we again arrive
at the conclusion that the j墨va is an amsa of Brahman,
for, according to the expression in the S奴tra, N膩n膩-
vyapad膿艣膩danyatha chaikatv膿na, the jiva holds the double
state of jiva and Brahman in its respective am艣as.
The n膩n膩tva of the jiva is exhibited in the power of
creation, and controlling (niyantrutva), and commanding
715 Chch. Upa., VI. 2. 8.
716 Brihad. Upa., IV. 5. 19.
717 N膩n膩tva v盲dins as opposed to 膿katva v膩dins; pluralists as
opposed to monists. N膩n膩tva v膩dins: Those who maintain the
S膩nkhya doctrine that each individual has a soul distinct from the
Universal Spirit.
