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 481 of: Srikara Bhashya (commentary)
481 (of 953)
External source: Shodhganga (Repository of Indian theses)
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420
INTRODUCTION
are made by Badar膩ya峁嘺. Among these are A茅marathya
(I. 2. 29 and I. 4. 20); Atreya (III. 4. 44); Audul艒mi
(I. 4. 21; III. 4. 45 and IV. 4. 6); B膩dari (I. 2. 31;
III. 1. 11; IV. 3. 7 and IV. 4. 10); Jaimini (I. 2. 28;
I. 2. 31; I. 3. 31; I. 4. 18; III. 2. 40; III. 4. 2; III. 4. 18;
III. 4. 40; IV. 1. 17; IV. 3. 12; IV. 4. 5 and IV. 4. 11);
K膩rsh峁嚹乯ini (III. 1. 9) and K膩艣akritsna (I. 4. 22). If the in-
terpretation of Sankara and R膩m膩nuja of II. 1. 1 and II. 1. 2
and II. 1. 4 are to be accepted-Anandat墨rtha differs from
them in his interpretation of these Sutras as in many others-
then, we have to concede that B膩dar膩ya峁嘺 refers, though
without mentioning his name, to Kapila also. Of these
teachers, the view of Asmarathya is, if the interpretation of
Sankara of I. 4. 20 is adopted, that the soul stands
to the Brahman in the bhedabh膿da relation, i.e., it is
neither absolutely different nor absolutely non-different
from it, as sparks are from fire. This, in other words,
means that individual souls are somehow different from
Brahman and somehow non-different. This is the bh膿d膩-
bh膿dav膩da associated with the name of. A艣marathya.
Audul艒mi, however, takes a different view. He teaches
(I. 4. 21) that the soul is altogether different from Brah-
man up to the time when, obtaining final release, it is
merged in it. Sankara commenting on this S奴tra, which
is devoted to Audul艒mi's opinion, says that the individual
soul which is rendered restless by the contact with its differ-
ent limiting adjuncts, viz., body, senses and mind, attains
through the instrumentality of knowledge, meditation, and
so on, a state of complete serenity, and thus enables itself,
when passing at some future time out of the body, to be-
come one with the higher self; hence the initial statement
in which it is represented as non-different from the highest
Self. This opinion of Audul艒mi is supported by him by
two texts from the Upanishads. The first of these is: Evam膿
vaish膩 sampras膩d艒, etc., that serene being arising from
this body appears in its form as soon as it has approach-
ed the highest high.40
408 The second intimates, by means
108 Chch. Upa., VIII. 12. 3.
