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SriRangaSri List Archive: Message 00162 May 2003

 
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Namaskaram, 
Adiyen came across the following remarks in a Gaudiya web site. I 
refer to the comment on the "shortcoming of Ramanuja's metaphysic". 
Is the author justified in his comments and can someone please 
clarify. Thank you 

" It appears that in reality Ramanuja finds it difficult to describe 
the relationship of identity and difference but accepts both of them. 
Indeed, according to Ramanuja himself (Sribhasya 2.2.12), aprthak-
siddhi is not strictly a relation, although his followers such as 
Vedanta Desika sometimes speak of it as such. Thus through careful 
examination both scholars and acaryas of other sampradayas came to 
conclude that acceptance of Ramanuja's term aprthak-siddhi really 
involves forgoing logic. In this regard, the Gaudiya acaryas have 
determined that this logical shortcoming of Sri Ramanuja's metaphysic 
is resolved with the concept of acintya, or inconceivability with 
regard to the nature of ultimate reality and its being simultaneously 
one and different.

Thus the Gaudiyas feel that the metaphysic of acintya-bhedabheda 
tattva better explains the nature of ultimate reality, and that this 
explanation is an improvement on the efforts of Ramanuja and others. 
Ramanuja and others have struggled to come to grips with the fact 
that the concepts of either oneness or difference are inadequate to 
comprehensively explain the nature of the Absolute.

The Gaudiyas have concluded that Brahman is both one and different 
simultaneously, and that this is possible because the Absolute 
possesses inconceivable power (acintya-sakti)". 

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