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 359 of: Srikara Bhashya (commentary)
359 (of 953)
External source: Shodhganga (Repository of Indian theses)
Download the PDF file of the original publication
298
INTRODUCTION
discussion, the word kartavya should be understood and
supplied. This continued effort at discussion is necessary
to attain the intended result (phala) by the help of the
sästras. By the word jignāsa, the nature of discussion
(vichāra) should be understood.
137 Prakriti and Pratyaya.
If it is said that the word jignāsa does not possess
the śakti of knowing Prakriti and Pratyaya (i.e., the material
cause of the world and the co-operative cause of the
world), then it is replied jignasa gives a collective
(samudaya) knowledge of both the topics (lakshaṇās) i.e.,
Prakriti and Pratyaya. By the use of the same pratyaya¹³0,
the mode of discussion is understood to be through Jahall-
akshana. By the use of the word Prakriti, Sadhyagnāna¹38
(knowledge to be proved) is intended to be conveyed through
ajahallaskhanā.1 By some the co-operative causes (pra-
tyaya lakshana) are understood to be as
siddha-gnāna
(perfect knowledge), though they are yet to be demonstrated
(sādhya-gnānā) and they hold that they come under the
category of jahallakshaṇā. It is necessary, in order to
obtain a comprehensive knowledge, that the sadhana-gnāna
should be possessed in a determined manner. Sambhavā-
nanda and Sivānanda very much take the view that both
prakriti and pratyaya lakshaṇās must be correctly
understood. Here some are of opinion that prakriti and
pratyaya are one and the same (prakriti pratyaya samudāya
ēkaiva lakshaṇā). In expressions (vākyē), the lakshaṇā is
not invisible. In the two expressions Ardham antarvēdi
minōti ardham bahirvēdi etc., and Visham bhunkte, the
136 in jignāsa.
+37 In this kind of lakshaṇā, a word loses its primary sense but
is used in one which is in some way connected with the primary
sense, as in the familiar instance gangāyām ghōshaḥ.
138 Sadhyagnāna means knowledge of the major term in a
syllogism; the predicate of a proposition.
130 A kind of lakshaṇā in which the primary or original sense of
a word used elliptically does not disappear as kuntāha pravisanti=
kuntadharinaḥ purushāḥ.
