This is a very good interesting statement in the Adhyasa
bhashya of Brahma sutra. This statement is called as Sutravakya or
Sutrabutavakya. I personally call this Mahavakya (we will see why). And to
prove the point bhagavan bhashyakara himself writes a commentary on this. Though
he explains the whole with reference to a pashu, cattle and vyutpanna chitta, a
knowledgeable person. That is, in the
vyaharika, transactional plane both a cattle and realized soul behave in the
same way. Like, when one shows green grass the cow runs towards and runs away
from one wielding a stick. In the same way, the knowledgeable one also
transacts with a man of love and a man of hate.
But , if we see this from the vedantic angle, it is not a
mistake for me to see it like this, as bhagavan bhashyakara himself teaches us
this. Pashubhi, from the jiva ca, also aviseshat, there is no difference. I.e.,
there is no difference with respect to the jiva also. Normally, the other
system of philosophies deal the jiva as a separate entity, they refer to it as
jiva atma. In the shaiva siddhanta this jivatma is called as Pashu, the ishvara
(Brahman for us) is called as pati, and the bondage / samsara is called as
pasha. For us the jiva and ishwara are not different. “jiva brahmaiva na apara”
is the statement of bhagavan bhasahyakara where he says, jiva is verily the Brahman
not different. This very same idea is what is reflected by him in this
statement.
Since the definition of a mahavakya is jiva brahma abheda
bodhaka vakya, the statement that shows the non-difference / unity of jiva and
brahma. And this current statement fits to the Tee. We can understand it to be
one.
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