Dear Balaji,
The bhedhasruti texts are those which refer to the difference between Brahman
and Jiva such as 'dhvaa supanaa sayujaa sakhaayaa' and 'bhoktha bhogyam
prerithaaram cha mathva' etc.The abhedha srutis are those thst speak of
identity between Brahman and jiva like'thatthvamasi'etc.Dvaitins quote the
former to establish that there is difference and advaitins quote the latter to
affirm the unity.Each try to explain the other set of texts to suit their own
views by resorting to dialectics.
Ramanuja disagrees with this and says that both texts are valid and not
contradictory and they speak about different aspects of Brahman and jiva and
they should be interpreted in the light of gatakasrutis such as' yah atmani
thishtan atmanah antharash yam atma na veda yasya atmasariram' yah atmaanam
antharo yamayathi yesha sa atma antharyaamyamrthah' etc. which show the
iseparable relation between Brahman and jiva.Thus Ramanuja reconciles the both
facets of the absolute reality. that is , Brahman, namely, its difference from
and identity with jiva through the sarirasariri bhava. These points will be
explained in my subsequent posts but since the question is raised I felt bound
to explain.
The bhedaabhedha vadha which you have mentioned holds that the nature of
Brahman is of both identity and difference, the advocates of this school being
Yadavaprakasa and Bhaskara. They believe that Brahman is one in the causal
state but becomes many in the manifested state.But while Bhaskara advocates
real modifications, to Yadavprakasa the limitations are not real and in this
respect he has leanings towards advaita.A detailed discussion of Bheadhaabhedah
is outside the scope of this treatise which pertains only to the philosophy of
Ramanuja and his criticism of nonvedantic schools and hence I do not wantt to
elaborate on this in my posts.
Balaji A <balajimails@xxxxxxxxx> wrote:
harE krShNa! AzhwArgaL thiruvadigaLE sharaNam! jay shrIlA praBhupAdha!
Dear Devotee Sri Saroja Amma,
adiyEn's namaskArams. You have stated the following sentence in the last
para:
"The bhedha and the abhedha texts highlight only a certain facet of
reality."
Now can you state the reality which is not mentioned in bhEdha and abhEdha
(also called as achinthya bhEdha abhEdha) philosophy?
We all know that vishiShtAdhvaitha is complete. But if anyone tells that
vishiShtAdhvaitha is incomplete, then he must be able to tell why it is
incomplete. So I request you to tell in which manner bhEdha and abhEdha
philosophy is incomplete.
Hope you take in spiritual discussions spirit, by keeping in mind, lord
viShNu.
P.S: You may claim that you have not told that bhEdha and abhEdha
philosophy is incomplete. My answer is, when you say bhEdha and abhEdha
philosophy "highlights* only* certain facet", then it is understood that you
are telling that bhEdha and abhEdha is incomplete.
- Balaji - The Servant of Devotees!
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May god bless you,
Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit.
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