vedarthasangraha of Ramanuja -10. Bhaskara matha od bhedhabhedha

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10.Bhaedhaabhedha view examined

 

Next Ramanuja examines Bhaskara

school of bhedhaabhedha.

 

apare thu apahathapaapmaadhi sakalakalyaaNaguNopetham api brahma

thenaiva aikyaavaboDhena kenachith upaaDhiviSeshaeNa sambadDham baDhyathe,

muchyathe cha. nanaaviDha malaroopa pariNaamaaspadham cha ithi vyavasThithaaH

 

 

Some others hold that Brahman

even though possessed of infinite auspicious attributes, like free from sin

etc. becomes bound due some limiting adjuncts and then liberated. This is known

from the texts declaring identity. Hence it becomes an abode of imperfections

of various kinds.

 

The bhedhaabhedha school is against maya vada of advaita. According to

them the Brahman possesses of infinite

auspicious qualities , and is without any defect but gets bound due to adjuncts

or transformation. Hence the bhedha sruthi texts affirming the difference and

the abedha sruti texts speaking of

identity are both true. There are two schools in behdhaabhedhaavadha, first one

founded by Bhaskara and the other by

YadhavaprakaaSa. In this passage Ramanuja refers to the Bhaskaramatha.

 

According to Bhaskara matha,

1. Brahman is full of auspicious

qualities as in Visishtadhvaita but due to upaadhis, limiting adjuncts, becomes

jiva.

 

2. These upaadhis are real.

 

3. When the upadhis cease to

exist in mukthi the jiva becomes one with Brahman. In this respect it is

differs from Visistadvaita.

 

4.The upaadhis are body, senses

and the mind.

 

5.Means of attaining mukthi are

jnana and Karma which are equally important.

 

In Yadhavaprakasa matha Brahman

itself is transformed by its own power into Esvara, chit and achit. This

Ramanuja deals with, in the next passage.