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 600 of: Srikara Bhashya (commentary)
600 (of 953)
External source: Shodhganga (Repository of Indian theses)
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INTRODUCTION 539 subordinate to up膩dhi is not a matter relevant to the
present subject to discuss.
Sruti texts like Yat艒 v膩 im膩ni bh奴t膩ni j膩yant膿 ; 745
Gn膩 gnau dvau aj膩v墨艣膩n墨艣au iti,74 etc., clearly contradict
the position that Brahman is affected by upadhi. [They
in fact declare that Brahman is absolutely free from up茫dhi.]
In the S奴tra, Utpattirasambhav盲t, the venerable B膩dar膩ya峁嘺
has clearly said before that the jivas are not brought into ex-
istence afresh. [Both Brahman and the jiva are nitya, eternal.]
In the present Adhikarana in the Sutra, Ams艒 n膩n膩 vyapa-
d膿艣膩t, etc., it is clearly stated that some of the jivas, who
are eligible for realizing Brahmapada, do so at the pralaya
by entering into Brahman (Brahm膩nu pravish峁乶膩m) in a
naturally divided condition (svabh膩vabhinn膩n膩m) and occupy
their respective reserved places (pada). At the time of the
next creation when they come into existence, j墨vas who
are naturally divided (svabh膩vabhinna) appear again in their
amsa form only, even though they belong to Brahman's crea-
tion and they cannot, on any account, be called as belong-
ing to Brahm膩msa in their origin (i.e., they are born in
their own amsas and not Brahman's, though the srishti is
Brahman's). In this world, by reason of the knowledge
derived from the memory of several different previous
births, men generally come into existence, just as a son
is born out of the womb of a member of the female sex,
and then are called, according to the Sruti text, Atm膩
vai putra n膩m膩si iti saying that "Thou art born to me
as my son out of my 膩tm膩", thereby proving that the son is
of the amsa (sv膩m艣atvam) of the father. Therefore, in our
opinion, those several kinds of jiva who entered Brahman
in the previous pralaya went in their own amsa form.
And this has been accepted as a proof of amsa and amsi
always going in conformity. The S奴tras and Sruti texts
do not contradict each other when they declare that some
j墨vas are eligible for coming into creation while others are
not. The Sruti text, Tay艒r anya岣� pippalam sv膩ddvatti
745 Sv膿ta. Upa., I. 9.
746 Taitt. Upa., III. 1.
