THE RELATION BETWEEN LIṄGA AND AṄGA IN ŚRĪKARABHĀṢYAM OF ŚRĪPATIPAṆḌITA: A HERMENEUTICAL EXPLORATION Ivan D’Souza (ivanmiyar@gmail.com) Jnana-Deepa Vidyapeeth, Pune Abstract The Vedāntic Ācāryas try to solve the relation of identity and difference on the basis of Prasthānatraya or three foundational texts. Upaniṣads, Brahmasūtras and Bhagavadgītā are the triple authoritative treatises of Vedāntic doctrines. Brahmasūtras are the sūtras which deal with Ultimate Reality, Brahman. These brief aphorisms written by Bādarāyaṇa harmonize the teachings of the Upaniṣads. Different Vedāntic Ācāryas have interpreted the Brahmasūtras to suit their systems of thought. We have Śrīpatipaṇḍita’s Śrīkarabhāṣyam which is one of the latest commentaries on Brahmasūtras from the perspective Vīraśaivism. Since the concept of relation has been the central point of discussion among Vedāntic scholars this aricle highlights the relation between the individual self and the Universal Spirit in Śrīkarabhāṣyam of Śrīpatipaṇḍita. It explores the the relation of both difference and non- difference as established in Śrīkarabhāṣyam and the hermeneutical contribution of Śrīpatipaṇḍita. The aim of this article is to undertake a hermeneutical exploration of “Liṅgāṅga Relation” in Śrīkarabhāṣyam, to open the new avenues of research in bhedābheda Vedānta School of thought, to unearth the inter-disciplinary influences and to show the relevance of identity and difference in the contemporary world. Keywords Aṁśa, Aṅga, Ātman, Bhedābheda, Brahman, Brahmasūtras, Jīva, Liṅga, Mukti, Śiva, Vīraśaivism, Viśeṣādvaita Introduction The concept of relation has been the central point of discussion among Vedāntic scholars. They elaborate their view of relation between the individual self and the Universal Spirit either by affirming their identity or difference, or difference-cum-non-difference. In India, there are strict non-dualistic schools of Śaṅkara and Vallabha which harp on identity and strict dualistic doctrine of Madhva which insist on difference and again systems which consider non-difference as principal viz., Rāmānuja and Śrīkaṇṭha schools. Furthermore, the schools of