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! [Non-text portions of this message have been removed] --------------------------------- YAHOO! GROUPS LINKS Visit your group "Oppiliappan" on the web. To unsubscribe from this group, send an email to: Oppiliappan-unsubscribe@xxxxxxxxxxxxxxx Your use of Yahoo! Groups is subject to the Yahoo! Terms of Service. --------------------------------- May god bless you, Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit. --------------------------------- Blab-away for as little as 1¢/min. Make PC-to-Phone Calls using Yahoo! Messenger with Voice. [Non-text portions of this message have been removed] ------------------------ Yahoo! Groups Sponsor --------------------~--> Join modern day disciples reach the disfigured and poor with hope and healing http://us.click.yahoo.com/lMct6A/Vp3LAA/i1hLAA/XUWolB/TM --------------------------------------------------------------------~-> Yahoo! Groups Links <*> To visit your group on the web, go to: http://groups.yahoo.com/group/Oppiliappan/ <*> To unsubscribe from this group, send an email to: Oppiliappan-unsubscribe@xxxxxxxxxxxxxxx <*> Your use of Yahoo! Groups is subject to: http://docs.yahoo.com/info/terms/
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