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 919 of: Srikara Bhashya (commentary)
919 (of 953)
External source: Shodhganga (Repository of Indian theses)
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INTRODUCTION
highest Brahman characterized by Sat, Chit and Ananda; it
is called Sthala, because in it exist the Mahat and other
principles and they eventually resolve in it; it is the
support of the whole world, moveable and immoveable; it
holds all the powers, all luminaries, all souls; it is the
resting place of all worlds and of all possessions; and it is
the highest place to be attained by those who seek the
highest happiness; and it is therefore styled the One only
and absolute position-Sthala. The sthala, being the
essence of Siva, is possessed of Sakti (innate power), which,
by agitation, becomes divided into Lingasthala and
Angasthala. The former is Siva and is the worshipped; and
the latter is the individual soul, the worshipper. Similarly,
sakti divides itself into two parts by its own inherent power,
one relating itself to Siva and called Kal膩, and the other
to the individual soul and called Bhakti, or devotion.
Sakti leads to action and Bhakti to deliverance. Sakti,
being with Siva Parabrahman becomes the object of worship
and bhakti makes one a worshipper. Sakti exists in the
linga, which is Siva himself and not a mere symbol of
Him; and Bhakti exists in the Anga or the individual
soul. Bhakti, as it leads away from action and from the
world, helps the Anga to the attainment of s盲marasya with
Siva. How this is brought about is laid down in many
Virasaiva works of note, which also set down detailed
descriptions of the conceptions underlying the ideas of
Lingasthala and Angasthala. The Lingasthala, being
Siva Parabrahman himself, is divided into the triune
Bh膩valinga, Pranalinga and Ishtalinga. These represent
Sat, Chit and Ananda-Existence, Intelligence, and Bliss.
The first is without any parts (kal膩) and is perceived by faith;
it is not conditioned by space or time and is higher than
the highest. The second is apprehended by the mind and
is without parts (kal膩); while the third is possessed of
parts and is visible to the eye. The three lingas are res-
pectively the highest principle, the subtle form and the gross
form. They correspond to the soul, the life and the gross
form. Characterized by use (pray艒ga), formul忙 (mantra),
