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INTRODUCTION 863 schools which have grown round the name of Siva shows
that they have, during the course of ages, developed varying
points of view. While the earlier schools, including the
Pasupata and the earlier Saiva, were dvaitic in character, the
later schools represented by the great names of Srikantha,
Sr墨pati, and Appayya Dikshita developed theories which
have been described as Sivavisisht膩dvaita, Bh膿d膩bh膿d膩tmaka
Visesh膩dvaita and Siv膩dvaita.
Influence of Bhedabheda on the Later
Upanishads.
In certain of the later Upanishads, 1257 the tendency to
stress the abh膿da aspect in Bh膿d膩bh膿da is seen. Thus, in
the Tejobindu Upanishad, we have the following character-
ization which is well worth noting from the point of view
suggested:-
Ajakukshau jagann膩stihy膩tmakukshau jagannahi
Sarvath膩 bh膿da kalanam dvait膩dvaitam navidyat膿 \\
M膩y膩 k膩ryamidam bhedamastich膿d brahmabh膩vanam
D膿h艒 'ham iti dukkham ch膿d brahm膩hamiti nischaya岣� ||
The suggestion is that the jagat cannot be born in one who
has no birth. In the womb of the formless 膩tma, there can
be no world that is evident. Therefore, in dvaitadvaita, the
idea of bh膿da is a misnomer, a fault or defect (Bh膿dakalanam).
Bh膿da, it is added, is an invention through m膩ya. That can
be true if the form of Brahman (Brahmabh膩vana) is true.
If the undergoing of misery by the body is a fact, then, "I
am Brahman" is also a fact. If there is bondage in the
views, while Sripati was a Virasaiva who taught the Siv膩dvait膩dvaita
view. The statement of Keith may be traced back to Sir Rama-
krishna Gopal Bhandarkar who, writing in 1913, said: "Srikantha's
view appears to be identical with that of the Virasaivas." This, as
we have seen above, is only correct in a limited sense.
1257 11
"
The word later" is used here in a relative sense. The
remark of Professor Max M眉ller that any attempt to fix their rela-
tive age (i.c., the age of the different Upanishads) seems....for the
present almost hopeless" seems still to hold the ground. Intro-
duction to the Upanishads, lxix.