vedartha sangraha of Ramanuja-11. Yadhavaprakasa matha of bhedhaabhedha

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11. bhedhaabhedha vadha of Yadhavaprakasa examined

 

anye punah aikyaavaboDha yaaThaathmyam varnayanthaH svaabhaavika

nirathiSaya aparimithodhaara guNa saagaram brahma

 

Others exp;aining the identity

say that Brahman is by nature the ocean of wonderful and infinite attributes,

 

eva suranarathiryaksThavaranaarakisvargiapavargichethanaika svabhaavam

svabhaavathaH vilakshaNam avilakshaNam viyadhaadhi naanaaviDha

pariNaamaaspadham cha ithi prahyavathishTanthe.

 

It nevertheless acquires the nature of the

beings such as devas, human, animals, plants, beings in hell and in heaven and

also the realized souls. But by nature

Brahman is different yet non-different from these beings. It undergoes

transformation into various entities such as the space etc. by its own

power.

 

The salient features of this view

is as follows:

 

Brahman has within itself certain power by which it evolves into

eesvara, jiva and jagath.Means of attaining mukthi is by both karma and jnana

as in Bhaskara matha.

 

According to both of these schools Brahman is both

different , vilakshana and non-different, avilakshaNa. Since due to upaaDhi in

the former and due to pariNama, transformation

in the latter, Brahman is

non-different from jiva as per the sruthi texts declaring the abhedha

but considering the real nature of Brahman as the ocean of wonderful limitless

attributes and the nature of the jiva

which is Brahman in the real sense but

conditioned by upaadhi or transformed

into different entities, Brahman is different from jiva. Hence this

theory is called bhedhaabhedha vaadha.

 

The two theories are different in

certain respects. To Bhaskara the difference between the Brahman and the

sentient being, jive is adventitious, like the space inside the pot and the

space outside. Hence essentially there is no difference. But between the

insentient and Brahman the difference is natural. According to Yadhavprakasa

the difference between Brahman and both chit and acit is natural and not

adventitious. The non difference is also real and Brahman has the power to

transform itself into chit and achit.

 

The bhedhaabhedha is affirmed as

per the sruthi texts thus. Brahman is described as having qualities like

sarvajnathva etc. Brahman possesses infinite auspicious qualities. But according

to the texts such as thath thvam asi, sarvam khalu idham Brahma etc. the

chit and achit are non-different from Brahman. As per the texts, `yasya aathmaa

Sareeram,' and `yasya priThivee Sareeram' etc. the difference is declared.

Hence to explain the identity the Bhadhaabhedhaa vaaadhins uphold the theories

of upaaDhivaadha that Brahman is

different as chit and achit because of

the adventitious conditions and

pariNamavadha, that Brahman is transformed into chit and achit by its own power. Both agree that the difference

is due to ignorance which when removed

by karma and jnana the identity is established.