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 498 of: Srikara Bhashya (commentary)
498 (of 953)
External source: Shodhganga (Repository of Indian theses)
Download the PDF file of the original publication
INTRODUCTION 437 text beginning with Uma sahayam Param膿艣varam pra-
bhum and ending with Samasta s膩kshim tamasa岣�
parast膩t鹿 \ iti, that meditation done with devotion and faith
(艣raddh膩 and bhakti) regarding Param膿艣vara and also being
helped by his grace, with the aid of P膩rvati, he gets out of
the darkness and emanates into the light and through the
means of meditation and worship of Sagu峁噀艣vara will
obtain nirguna Brahmatva (Nirgu峁嘺 s膩kshi Brahma-
prapti岣�). In this doctrine (of bh膿d膩bh膿da), above all
doctrines, by the triple application of bhakti, kriy膩 and gn膩na,
a three-fold practice exists, which is capable of leading to
mukti by enabling one to cross the ocean of sams膩ra and
obtain unity with the Brahman, which is the essence of both
the sets of Sruti texts. Therefore, it is only the doctrine of
bh膿d膩bh膿da which harmonizes the Sruti texts should be
accepted. We, however, do not opine that the advaita
doctrine is devoid of the teachings of bhakti, kriy膩, gn膩na,
艣raddha, etc. Postulating avidy膩 as existing in I艣vara from
the expression asad used in the Sruti text 487 is like using a
false s膩ligr膩ma as an object of worship. Who at all can be
expected to acquire bhakti, 艣raddha and vi艣v膩sa for such an
I艣vara? Nor can an invented I艣vara, who resembles a
coiled serpent in a rope (rajjv膩r艒pita sarpavat), though he
be propitiated with all the duties involved in the service of
worship, be the donor of all the boons required of him?
408 Nor can it be the tenth. In the text Dva suparna, +88
顿惫腻
etc., both vidya and avidya are inseparably coupled up as
Siva and j墨va and as constant associates. If the standpoint
of the doctrine of Suddhadvaita can, without adversely affect-
ing the conception of advaita Brahman, be reconciled to
dvaita prapancha, then the doctrine of bh膿d膩bh膿da opposes
the position of neither (doctrine). Nor does the bh膿d膩bh膿da
doctrine, in such a case, contradict the principles of either
side (dvaita and advaita). The Sruti text Atm膩 v膩r膿
466 Kaivalya Upa.
467 Asadv膩 idamagra asit-Taitt. Upa., II. 7. Cf. Asaditi ch膿nna
pratish膿dham膩tratv盲t-Brahma-Sutra, II. 1. 7.
468 Mund. Upa., III. 1. 1.
