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 346 of: Srikara Bhashya (commentary)
346 (of 953)
External source: Shodhganga (Repository of Indian theses)
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INTRODUCTION 285 would be abridged and thus we will not be respecting the
authority of the Sruti.
The Theory of Nirvisesha Brahman.
Some (Vēdāntins) say that if the truth about Brahman
is to be realized, if one is to obtain freedom from paśu and
pāśa (i.e., worldly ties), he should be understood as
nirviśēsha Brahman and not as saguna Brahman. (In the
text nirviśēsha Brahmagnana is referred to as opposed to
saguṇa gnāna, i.e., saguna Brahmagnana). The qualities
of Brahman are always spoken of as of a conflicting kind, as
enunciated in texts like Athāta ādēśō nēti nēti ||| But
in the text Etad vai tadaksharam gargyasthūla mananva
hrasva etc., the Immortal (Aksharam) is stated to be
devoid of quality of every kind. In texts like Ēkamēvā-
dvitiyam Brahma " Nēha nānāsti kinchana etc., it is
said that Brahman has no equal (advitiyatva). Similarly
in texts like Sākshī chētā kēvalō nirguṇaścha etc., it is said
that Brahman should be understood as guṇanishēdha (i.e.,
devoid of all gunas or qualities). It should not, however,
be so understood. Because all the Srutis decidedly taken
together declare that Brahman has both the murta and
amurta forms and that he should be understood as such.
No qualities of Brahman (Brahmadharmāṇām) should be
set aside (anishiddhatvāt). Likewise is the import of the
Sūtra (III. 2. 21) Prakrutaitāvatvam hi pratishëdhati
tatōbraviti cha bhūyaḥ etc., which declares that Brahman
should be considered as having ānanda of an exceptional
quality (anyathā ānandādīnām). Even texts which declare
the oneness of Brahman such as, Sadeva saumyēdamagra
āsīt, etc., state that prior to srishṭi (creation), there was
this unrivalled One. So the Sruti texts that declare
Brahman as nirguna evidently include Brahman possessing
all qualities (sarvagnatādishu). The word guna is used
(here) in connection with Brahman as meaning "devoid of
satva and the rest of the three gunas", and so should not
be taken as denoting "without attributes" (guna śabda
prayōgābhāvēna satvādi guṇatrāyābhāva paratvāt). Simi-
larly other Sruti texts like Yas sarvagnas sarvavit (He
